old Fulani

in The Sennar Area (Sudan)

[Al-Amin Abu-Manga]

Halle (Saale) 2017

Max Planck Institute for Social Anthropology

Department ‘Integration and Conflict’
Field Notes and Research Projects XVIII
Max Planck Institute for Social Anthropology
Department ‘Integration and Conflict’
Field Notes and research Projects XVIII
Old Fulani in the Sennar Area (Sudan) /
Published by Max Planck Institute for Social Anthropology, Halle (Saale)
P. O. Box 11 03 51
D - 06017 Halle /Saale (Germany)
Phone +49 (0) 345 2927 0
http://www.eth.mpg.de
ISSN 2193-987X
Author: Al-Amin Abu-Manga
Series Editor: Günther Schlee
Assisted by: Viktoria Zeng and Robert Dobslaw
Cover Photo: The Central Mosque in Wad Haashim (Sudan), 2013
© Sami Al-Amin Abu-Manga
Printed 2017 by Max Planck Institute for Social Anthropology, Halle (Saale)
© 2017 Max Planck Institute for Social Anthropology
 Table of Contents

Series Editor’s Preface ................................................................................. iv

Introduction ................................................................................................... v

Other Volumes in the Series ...................................................................... 106

/Index .......................................................................... 99
Bibliography ............................................................................................... 97

Interview: Muḥammad Abu-Bakr Ḥasan Jumʿa ......................................... 83

Interview: Aḥmad Abu-Bakr Ḥasan Jumʿa ................................................. 79
Interview: Muḥammad Al-Amiin Ḥasan Ibrahiim (Commissioner of
as-Suuki Locality) ................................................................................... 71
Interview: Muḥammad ʿIisa Thaabit .......................................................... 65
Interview: ʿUmar Muḥammad Qudus ʿAbdullaahi .................................... 45
Interview with Members of the Zarruugaab Clan of Fulani Living in
as-Suuki ................................................................................................... 33
Interview: Suleimaan Aḥmad Ḥasanein ...................................................... 25
Interview: Kaamil ʿAbdulraḥmaan ash-Shaikh Muḥammad
Abu-Kuuma ..............................................................................................11
Interview: Haashim Yaḥya ʿAbdalfaḍiil ....................................................... 1

............................................................................................................. 05
.............................................................................................. 03
 Series Editor’s Preface
(Günther Schlee)

About the series

This series of Field Notes and Research Projects does not aim to compete
with high-impact, peer-reviewed books and journal articles, which are the
main am­bition of scholars seeking to publish their research. Rather, contribu-
tions to this series complement such publications. They serve a number of
different purposes.
In recent decades, anthropological publications have often been purely dis-
cursive – that is, they have consisted only of words. Often, pictures, tables, and
maps have not found their way into them. In this series, we want to devote
more space to visual aspects of our data.
Data are often referred to in publications without being presented systemati-
cally. Here, we want to make the paths we take in proceeding from data to con-
clusions more transparent by devoting sufficient space to the ­documentation
of data.
In addition to facilitating critical evaluation of our work by members of the
scholarly community, stimulating comparative research within the institute and
beyond, and providing citable references for books and articles in which only a
limited amount of data can be presented, these volumes serve an important func-
tion in retaining connections to field sites and in maintaining the involvement
of the people living there in the research process. Those who have helped us
to collect data and provided us with information can be given these books and
booklets as small tokens of our gratitude and as tangible evidence of their
cooperation with us. When the results of our research are sown in the field, new
discussions and fresh perspectives might sprout.
Especially in their electronic form, these volumes can also be used in the
production of power points for teaching; and, as they are open-access and free
of charge, they can serve an important public outreach function by arousing
interest in our research among members of a wider audience.

iv Series Editor’s Preface

 Introduction
Al-Amin Abu-Manga

Previous studies by the researcher and some other scholars1 revealed that
the Sennar area in the south-eastern part of the present-day Republic of
the Sudan (ca. 300– 400 km south of Khartoum) was for many decades
during the nineteenth and twentieth centuries a focal destination of Fulani
immigrant groups from different parts of the Sudan and directly from West
Africa. In the Sudan, as in other African countries, the members of these
groups are affiliated to clans and subclans named after their respective
(presumed) founders or their original home towns/regions. Although the
Fulani groups living in the Sennar area belong to various clans and subclans,
they can roughly be classified into two major divisions in terms of the history
of their immigration and the degree of their integration in the local (Arab)
communities: a) the Old Fulani, and b) the Post-Mahdism Fulani immigrants.
The Old Fulani division of the Sennar area includes individual families
and larger groups of Fulani who settled in this area before the establishment
of the Mahdist state (1882–1898). It also comprises Fulani who arrived in
the area immediately after the fall of this state (following the Karari battle2
of September 2, 1898), mainly from Darfur and Kordofan. Common to
the members of the Old Fulani division is that they have given up most of
the cultural elements that were once constitutive of their ethnic identity as
Fulani and do not longer speak their ancestral language (Fulfulde). They
first concentrated in the past in the following two old Fulani villages: Wad
Haashim on the western bank of the Blue Nile, ca. 12 km south of Sennar
(town), and Shaikh Ṭalḥa diagonally on the opposite side of the river. Today,
the largest settlement of the Old Fulani in the Sennar area is that of as-Suuki
town (ca. 30 km south-east of Shaikh Ṭalḥa), the head seat of as-Suuki
Locality administration (see map 1 on p. vi).
The division of Post-Mahdism Fulani immigrants, on the other hand,
includes mainly members of Attahiru/Mai-Wurno’s hijra (religious
migration) who arrived in the Sennar area during the first decade of the
twentieth century coming directly from present-day northern Nigeria and
many other parts of West Africa. These Fulani now concentrate in and around
the town of Maiurno on the western bank of the Blue Nile, ca. 15 km south
of Sennar, exactly opposite to the old Fulani village of Shaikh Ṭalḥa.3 Most

1
  See, e.g., Nasr (1980), Duffield (1981) and Abu-Manga (1999).
2
  The Karari battle is sometimes referred to as the ‘battle of Omdurman’ in the
literature. The latter term is rather incorrect as the battle in question did not
actually take place in Omdurman but outside the town in the so-called Karari plain.
3
  Smaller settlements of Post-Mahdism Fulani immigrants, which are the results of
early out-migrations from Maiurno, can notably be found further south along the
Blue Nile and further east along the Dinder, Rahad and Upper Atbara rivers. ►

Old Fulani in the Sennar Area (Sudan) v

(Sketch) Map 1: Research area in Sennar State

vi Introduction
Post-Mahdism Fulani immigrants still retain the use of the Fulfulde language
and are less acculturated than the members of the Old Fulani division.
The two above-mentioned divisions have received unequal attention in
research. To this day, the Old Fulani remain understudied compared to the
Post-Mahdism Fulani immigrants, among whom I have notably carried out
research in collaboration with Professor Günther Schlee in the framework of
the project entitled ‘Ethnicity in new contexts: emergent boundaries and pluri-
ethnic networks in the East of the Republic of the Sudan’.4 However, in the
light of the paucity of in-depth studies of the Old Fulani, we both agreed that
it was time to document some of the research we conducted on this division.
The data presented in this volume offer new insights into the history of
immigration of Old Fulani to the Sennar area, their interactions with members
of other ethnic groups, their identity management, their role in the spread
of Sufism in central Sudan and their integration into the market economy.
These data were collected within the framework of the project ‘Pastoralism
in interaction with other forms of land use in the Blue Nile area of Sudan’,5
financially supported by the Max Planck Institute for Social Anthropology,
and headed by Günther Schlee, the director of the Department ‘Integration
and Conflict’. They are extracts from interviews conducted between 2011
and 2013 during field trips to the Sennar area (June 2011, January 2013
and March 2013) and to Omdurman (Khartoum State; February 2012, July
2012 and March 2013). Research locations in the Sennar area included
as-Suuki town, Tireera Kuuʿ an-Naḥal (ca. 7 km west of as-Suuki), Ḥillat
Ismaaʿiil (ca. 8 km south of Sennar) and al-Muraffaʿ (ca. 10 km south of
Maiurno). With the exception of ʿUmar Muḥammad Qudus ʿAbdullaahi, all
the people interviewed in these localities clearly belong to the Old Fulani
division. Although his father originated from Sokoto (northern Nigeria) and
arrived in as-Suuki at the beginning of the 1930s, shortly before ʿUmar’s
birth, ʿUmar cannot be categorised as a member of the division of the Post-
Mahdism Fulani immigrants of the Sennar area. First, his father spent the
first part of his life in present-day South Sudan and the Nuba Mountains
before proceeding to the Sennar area. Second, ʿUmar was born in as-Suuki
from a non-Fulani mother and grew up in an Old Fulani social milieu, thus,
losing basic aspects of Fulani ethnic identity, including the Fulfulde language
(which he even never spoke). Taking the latter fact into account, he seems to
rather belong, in practice, to the division of the Old Fulani than to that of the
Post-Mahdism Fulani immigrants.

◄ For more information on these settlements and the socio-political factors that led
to their establishment, see Abu-Manga (2007).
4
  A substantial set of data collected between 1996 to 1998 within the framework of
this research project has been published online (Schlee 2013; see also Schlee 2000
and Schlee and Abu-Manga 2017).
5
  See also Feyissa and Schlee (2009), Schlee (2012) and Osman and Schlee (2014).

Old Fulani in the Sennar Area (Sudan) vii

 The persons interviewed in Omdurman included:
▫▫Muḥammad Al-Amiin Ḥasan Ibrahiim (commissioner of as-Suuki
Locality): He is from Maiurno, i.e., a member of the division of Post-
Mahdism Fulani immigrants. Although I was his guest during my entire
stay in as-Suuki and he coordinated all my meetings with my informants,
it was only later that I realised the importance of interviewing him, as
an outsider and commissioner of the locality, on the interactions of Old
Fulani with the members of other ethnic communities in his locality. So,
I interviewed him during one of his regular visits to his second (conjugal)
family in Omdurman.
▫▫Kaamil ʿAbdulraḥmaan ash-Shaikh Muḥammad Abu-Kuuma and Balla aṭ-
Ṭaahir Muḥammad Saalim: These two men are from Wad Haashim (Arab)
village, but established themselves in Omdurman in a quarter including a
number of Wad Haashim people. Both of them are tightly connected with
their home village through regular visits. Balla belongs to the Old Fulani
division of Wad Haashim, whereas Kaamil is a Dongolese by origin. His
relevance to our research stems from the fact that his grandfather was the
heir of Shaikh Wad-Haashim’s sijjaada (praying mat),6 as the latter did not
get children and the former was his closest and most faithful follower.7
Accordingly, and following the directive of Shaikh Wad-Haashim himself,
the sijjaada succession shifted to Abu-Kuuma’s family.8 Kaamil is the
present sheikh9 of the sijjaada, i.e., the spiritual head of the Wad Haashim
community.
▫▫Omda Yaʿguub Adam Yaʿguub: He is the Omda of the Omodiyya10 in the
Tulus area (Southern Darfur) under which the Sindiga Fulani clan used
to be administered.11 He also has a house in Omdurman, where he was
interviewed together with a group of Darfur Sindiga. Some of the members
of this group were able to trace kinship relationships with Sindiga I
6
  The term sijjaada (praying mat) is notably used in the Sudan to symbolise a
focal centre of a Sufi order headed by a sheikh, usually succeeded by one of
his offsprings believed by his adherents to bear the blessing(s) – baraka – of
the deceased sheikh/saint. The most important component of the centre is the
tuggaaba, which is the fire (place), lit in the night for children and followers to
recite and memorise the Qur’an.
7
  The form ‘Wad Haashim’ is used throughout this volume in reference to the village
and ‘Wad-Haashim’ to its (presumed) founder.
8
  This is a unique case in the history of Sufism in the Sudan, wherein the sijjaada
(and eventually the baraka) shifted to a family that was not genealogically related
to the family of the founding sheikh.
9
  The form ‘Shaikh’ is used for the title and ‘sheikh’ for the office.
10
  The Omodiyya (ʿUmuudiyya) corresponds to the second highest administrative
unit within the Native Administration system introduced by the British. The title
held by the head of an Omodiyya is ‘Omda’.
11
  Meanwhile the Sindiga of the Tulus area have their own independent Omodiyya
under Omda Ibrahiim Yuunis.

viii Introduction
 interviewed in the Sennar area. In the latter area, the Sindiga have recently
split into two (disputing) factions on the matter of their ethnic identity: a
faction that does not define itself as Fulani anymore and now claims an
Arab identity,12 and another that sticks firmly to its Fulani identity, although
its members, like those of the former faction, no longer speak Fulfulde.
Paradoxically, the two factions are headed by two full brothers (Aḥmad
Abu-Bakr Ḥasan Jumʿa and Muḥammad Abu-Bakr Ḥasan Jumʿa), each
heading a faction.

FuRTHER General Remarks

▫▫The early existence of the villages of Wad Haashim and Shaikh Ṭalḥa as
focal centres for Sufi activities and Qur’an learning has played a role in the
Fulani immigrations to the Sennar area.13
▫▫The immediate regions of departure of the Old Fulani to the Sennar area
were Darfur, Kordofan and the Gezira. When asked about farther regions
of departure of their forefathers, informants mention more frequently North
Africa than West Africa.
▫▫Quite a large number of Fulani participated in the Mahdiyya movement
(1882–1898) and headed to the Sennar area immediately after the loss of
the Karari battle (1898), which brought an end to the Mahdist state.
▫▫Most of the Mahdist Fulani made their way to the Sennar area for one or
several of the following reasons:
a) Khaliifa ʿAbdullaahi, the Mahdi’s successor, advised them to move to
that area.
b) Shaikh Muḥammad Toom (son of Shaikh Ṭalḥa), the then sheikh of
­Shaikh Ṭalḥa village, who is himself believed to have been of Fulani
origin, invited them to join him and his sheikhdom.
c) The Sennar area was characterised by good farming and grazing
opportunities.
d) Shaikh Ṭalḥa village was a peaceful place; the British could not enter
Shaikh Ṭalḥa and no fighting took place in this village.
▫▫The Old Fulani of the Sennar area generally tend to keep a low profile about
their ethnic identity and some of them have already decided to adopt a new
(Arab) ethnic identity.

12
  In Southern Darfur, the Sindiga are part of the Isooji clan, which is the largest
clan in the Iba (Fulfulde-speaking) division of the Fulani of Southern Darfur (in
opposition to the Ika [Arabic-speaking] division). All the Sindiga interviewed
in the house of Omda Yaʿguub Adam Yaʿguub in Omdurman (April 2013) were
Fulfulde speakers.
13
  As centres for Sufi activities the two villages attracted also a large number of
Muslims from other ethnic groups, both Arabs and non-Arabs. Many of these
Muslims thus settled in the proximity of these two villages.

Old Fulani in the Sennar Area (Sudan) ix

 This book is arranged in the Arabic fashion and starts from what in the West
would be ‘the back’ with an Arabic version of this Introduction.

Acknowledgements
I am thankful to Martine Guichard for her editorial work on the material
compiled in this book and her valuable suggestions for improving its
readability.
The texts in Arabic have profited greatly from the critical reading by Kim-
Eileen Endrikat.

x Introduction
 2015
(X) Awad Alkarim, Elhadi Ibrahim Osman, Günther Schlee, and Jutta Turner:
Pastoralism in Interaction with other Forms of Land Use in the Blue Nile
Area of the Sudan III: The Methods of Citizen Science in the Study of
Agropastoralism
(XI) Schlee, Günther: “Civilisations”
(XII) Kohlhagen, Dominik, and IMPRS REMEP (eds): REMEP – Retaliation,
Mediation and Punishment: Research Agenda and Projects
(XIII) Isir and Günther Schlee: Rendille and Ariaal: A Linguistic and Cultural
Affiliation Census II. The Western Reaches (South Horr, Loiyangalani, Haro,
Kulal, Ngurunit)

2016
(XIV) Jiménez Tovar, Soledad: The Anthropologist as a Mushroom: Notes
from a PhD Research Project in Central Asia
(XV) Köhler, Florian: The Sedentarization of Dwelling: Continuity and
Change in the Habitat of Fulɓe Woɗaaɓe Pastoralists and Urban Migrants
in Niger (Text and Photo Essays)

2017
(XVI) Schlee, Günther, and Al-Amin Abu-Manga: Fulɓe in the Blue Nile
Area of Sudan: Field Notes and Interviews
(XVII) Bedert, Marteen (in collaboration with Freeman B. Bartuah): Notes
on Settlement Histories of Gbelay-Geh Statutory District, Nimba County,
Liberia

For teaching purposes, all volumes are available as online PDFs under
www.eth.mpg.de/dept_schlee_series_fieldnotes/index.html

107 Old Fulani in the Sennar Area (Sudan)

 OTHER Volumes IN THE SERIES

In the Field Notes and Research Projects Series the following

titles have been published so far:

2012
(I) Schlee, Günther (ed.): Pastoralism in Interaction with other Forms of
Land Use in the Blue Nile Area of the Sudan: Project Outline and Field Notes
2009–10
(II) Schlee, Isir, Beleysa Hambule, and Günther Schlee: The Moiety Division
and the Problem of Rendille Unity: A Discussion among Elders, Korr, 21st
January, 2008 / Belel Ichoow Sagi Ren’dille is Liikeeno af Ren’dilleka Kiiye
Torro af Ingereza Liilaabe: Tooloo Makhaballe, Korr, Tarehe 21 Januari,
2008

2013
(III) Awad Alkarim, and Günther Schlee (eds): Pastoralism in Interaction with
other Forms of Land Use in the Blue Nile Area of the Sudan II: Herbarium
and Plant Diversity in the Blue Nile Area, Sudan
(IV) Lenart, Severin: The Complexity of the Moment: Picturing an Ethnographic
Project in South Africa and Swaziland. Vol. I: Photo Essays and Fieldwork
Reports, 2007–11
(V) Lenart, Severin: The Complexity of the Moment: Picturing an Ethnographic
Project in South Africa and Swaziland. Vol. II: Photo Essays and Court Cases,
2007–11
(VI) Finke, Peter, and Günther Schlee (eds): CASCA – Centre for Anthropological
Studies on Central Asia: Framing the Research, Initial Projects

2014
(VII) Schlee, Günther: The Social and the Belief System of the Rendille –
Camel Nomads of Northern Kenya (English Version: Halle 2014/German
Original: Berlin 1979)
(VIII) Schlee, Günther: Das Glaubens- und Sozialsystem der Rendille –
Kamelnomaden Nord-Kenias (German Original of Volume VII, Reprint)
(IX) Isir and Günther Schlee: Rendille and Ariaal: A Linguistic and Cultural
Affiliation Census I. Logologo: Sabamba, Odoola, Manyatta Juu; Namarei:
Ong’eli (Lomorut, Harugura, Ilmongoi); Goob Lengima; Korr: Bosnia,
Lorora; Laisamis: Rengumo; Lepindira

Published Volumes 106

 tuggaaba viii ‫ ׀‬17 ‫ ׀‬36 ‫ ׀‬37 ‫ ׀‬80
Tulus viii ‫ ׀‬81 ‫ ׀‬82
Tunisia 75

U
ʿUmar Muḥammad Qudus
ʿAbdullaahi/ʿUmar vii ‫ ׀‬33 ‫׀‬
45–59
Um Dam 15 ‫ ׀‬16
Um Dibeekraat 66 ‫ ׀‬86
Um Faraatiit 53
Um Jabbo (Fallaata/Fulani) 25 ‫ ׀‬26
Um Ruwaaba 15
Upper Nile (province) 59

W
Wad al-ʿAsha 3
Wad Haaruun 39
Wad Haashim (village) v ‫ ׀‬viii ‫ ׀‬ix ‫׀‬
3 ‫ ׀‬5 ‫ ׀‬7 ‫ ׀‬11 ‫ ׀‬13 ‫ ׀‬15 ‫ ׀‬16 ‫ ׀‬17 ‫ ׀‬20
Wad Medani 50 ‫ ׀‬54
Wau 45 ‫ ׀‬46
West Africa v ‫ ׀‬ix ‫ ׀‬1 ‫ ׀‬9 ‫ ׀‬73

Z
Zain al-ʿAabdiin 35 ‫ ׀‬39
Zarruugaab (Fallaata/Fulani) 33 ‫׀‬
73 ‫ ׀‬74

105 Old Fulani in the Sennar Area (Sudan)

 Sennar Dam 35 ‫ ׀‬48 Muḥammad al-Mahdi Aḥmad an-
Shaamiyya 53 Naaayir/Muḥammad al-Mahdi
Shaasheena 25 33–36
Shaaygiyya 72 Muḥammad Baabikir Saʿiid/
Shaikh aṭ-Ṭayyib Wad-Saalim 39 Muḥammad Baabikir 33
Shaikh at-Toom Wad Baannaga/ Muḥammad ʿIisa Thaabit/
Shaikh Muḥammad Toom Wad Muḥammad 65–70
Baannaga 12 ‫ ׀‬13 ‫ ׀‬19 Musabbaʿaat 16
Shaikh Faḍul an-Naayir/Shaikh Muṣṭafa Yaʿguub Bakhiit/Muṣṭafa
Faḍul 42 ‫ ׀‬43 33 ‫ ׀‬36–43
Shaikh Hajo 12
Shaikh Ibraahiim Saalim 41 N
Shaikh Muḥammad Toom ix ‫ ׀‬3 ‫ ׀‬5 ‫׀‬ Naaṣir Aḥmad ʿUmar 79 ‫ ׀‬82
36 ‫ ׀‬37 ‫ ׀‬38 ‫ ׀‬81 ‫ ׀‬86 Nazir Aḥmad as-Sammaani 66
Shaikh Ṭalḥa (sheikh) ix ‫ ׀‬2 ‫ ׀‬3 ‫ ׀‬5 ‫ ׀‬6 ‫׀‬ Nigeria v ‫ ׀‬vii ‫ ׀‬46
36 ‫ ׀‬81 ‫ ׀‬86 North Africa ix ‫ ׀‬5 ‫ ׀‬6 ‫ ׀‬84
Shaikh Ṭalḥa (village) v ‫ ׀‬ix ‫ ׀‬35 ‫׀‬ Nuba Mountains vii ‫ ׀‬45
36 ‫ ׀‬37 ‫ ׀‬38 ‫ ׀‬39 ‫ ׀‬40 ‫ ׀‬41 ‫ ׀‬46 ‫ ׀‬72 ‫׀‬
86 O
Shaikh Wad-Haashim viii ‫ ׀‬3 ‫ ׀‬4 ‫ ׀‬6 ‫׀‬ Omda Ibrahiim Yuunis viii
7 ‫ ׀‬11 ‫ ׀‬12 ‫ ׀‬14 ‫ ׀‬15 ‫ ׀‬16 ‫ ׀‬18 ‫ ׀‬36 Omda Musaaʿad 87
Shanaagiiṭ (Mauretanians) 1 ‫ ׀‬3 ‫ ׀‬4 ‫  ׀‬ Omda Yaʿguub Adam Yaʿguub
9 viii ‫ ׀‬ix
Shendi 33 ‫ ׀‬34 Omdurman v ‫ ׀‬vii ‫ ׀‬viii ‫ ׀‬ix ‫ ׀‬11 ‫ ׀‬26 ‫׀‬
Sindiga (Fallaata/Fulani) viii ‫ ׀‬ix ‫׀‬ 35 ‫ ׀‬37 ‫ ׀‬38 ‫ ׀‬39 ‫ ׀‬40 ‫ ׀‬65 ‫ ׀‬71 ‫ ׀‬81 ‫׀‬
65 ‫ ׀‬73 ‫ ׀‬76 ‫ ׀‬81 ‫ ׀‬82 ‫ ׀‬83 ‫ ׀‬86 82 ‫ ׀‬85 ‫ ׀‬86
Singa 13 ‫ ׀‬27 ‫ ׀‬55 ‫ ׀‬85 Omdurman Fallaata (village) 71 ‫ ׀‬90
Soba 38 Owners of Licenses 69
Sokoto vii
Sokoto Fulani/Fallaata Sokoto R
45 Reiba 12 ‫ ׀‬19 ‫ ׀‬20
Suʿaad 35 Renk 59
Ṣuleiḥaab (Borgo/Maba) 45 ‫ ׀‬50
Suleimaan Aḥmad Ḥasanein/ S
Suleimaan 25–31 Ṣaabuun Galaadiima/Galaadiima
Sultan Mai-Wurno v ‫ ׀‬46 73
Saʿduun 84 ‫ ׀‬85 ‫ ׀‬86
T Sammaniyya 12 ‫ ׀‬13
Taloodi 45 ‫ ׀‬47 Saudi Arabia 33 ‫ ׀‬46
Teego 16 Sennar v ‫ ׀‬vii ‫ ׀‬ix ‫ ׀‬4 ‫ ׀‬6 ‫ ׀‬12 ‫ ׀‬14 ‫ ׀‬35 ‫׀‬
Tijaniyya 84 39 ‫ ׀‬48 ‫ ׀‬50 ‫ ׀‬66 ‫ ׀‬71 ‫ ׀‬85
Tireera Kuuʿ an-Naḥal/Kuuʿ an- Old Sennar 1 ‫ ׀‬2 ‫ ׀‬6
Naḥal vii ‫ ׀‬65 ‫ ׀‬72 ‫ ׀‬81 ‫ ׀‬86 Sennar at-Tagaaṭuʿ 12

Index/ 104
 Kassaab 37 farming schemes 51 ‫ ׀‬53 ‫ ׀‬55 ‫ ׀‬67 ‫׀‬
Kawaahla 79 ‫ ׀‬83 ‫ ׀‬87 69 ‫ ׀‬70
Khaliifa ʿAbdullaahi ix ‫ ׀‬37 ‫ ׀‬38 ‫ ׀‬39 ‫׀‬ Funj 2 ‫ ׀‬4 ‫ ׀‬6 ‫ ׀‬30 ‫ ׀‬31 ‫ ׀‬41 ‫ ׀‬42
66 ‫ ׀‬86 Funj Sultanate 2 ‫ ׀‬5 ‫ ׀‬6
Khaliil 79 ‫ ׀‬83 ‫ ׀‬87
Khartoum v ‫ ׀‬vii ‫ ׀‬14 ‫ ׀‬20 ‫ ׀‬34 ‫ ׀‬51 ‫׀‬ G
54 ‫ ׀‬65 ‫ ׀‬89 Gedaref 50 ‫ ׀‬51 ‫ ׀‬52 ‫ ׀‬54 ‫ ׀‬57
Khoor al-Booj 35 Gezira ix ‫ ׀‬1 ‫ ׀‬3 ‫ ׀‬11
Kordofan v ‫ ׀‬ix ‫ ׀‬15 ‫ ׀‬26 ‫ ׀‬33 ‫ ׀‬45 ‫ ׀‬48 ‫׀‬ Gireeḍa 66 ‫ ׀‬84 ‫ ׀‬86
66 Gisheesh 85 ‫ ׀‬86
Kunuuz (Nile Nubians) 52 Granada 5

L H
Libya 82 Ḥaaj aṭ-Ṭaahir 1 ‫ ׀‬2 ‫ ׀‬3 ‫ ׀‬4 ‫ ׀‬5 ‫ ׀‬6 ‫ ׀‬12 ‫׀‬
Libyan Desert 3 15
livestock 35 ‫ ׀‬69 ‫ ׀‬70 ‫ ׀‬89 Haashim Yaḥya ʿAbdalfaḍiil/
(see also cattle) Haashim 1–9
Hausa 71 ‫ ׀‬79 ‫ ׀‬83 ‫ ׀‬88 ‫ ׀‬89 ‫ ׀‬90 ‫ ׀‬91
M Ḥijaaz 33 ‫ ׀‬34
Maghreb 6 ‫ ׀‬84 hijra v ‫ ׀‬46
Mahdi ix ‫ ׀‬14 ‫ ׀‬26 ‫ ׀‬36 ‫ ׀‬37 ‫ ׀‬38 ‫ ׀‬39 ‫׀‬ Ḥillat Baƙi 46
65 ‫ ׀‬66 ‫ ׀‬81 ‫ ׀‬84 ‫ ׀‬85 ‫ ׀‬86 Ḥillat Ismaaʿiil vii ‫ ׀‬1
Mahdiyya ix ‫ ׀‬7 ‫ ׀‬26 ‫ ׀‬35 ‫ ׀‬36 ‫ ׀‬37 ‫ ׀‬38 ‫׀‬ Ḥillat Wad Naaṣir 40
39 ‫ ׀‬40 ‫ ׀‬65 ‫ ׀‬84 ‫ ׀‬86 Ḥuseinaab 74 ‫ ׀‬76 ‫ ׀‬79
Maiurno v ‫ ׀‬vii ‫ ׀‬viii ‫ ׀‬2 ‫ ׀‬3 ‫ ׀‬5 ‫ ׀‬36 ‫ ׀‬46 ‫  ׀‬ Ḥuseiniyya 74 ‫ ׀‬81 ‫ ׀‬91
47 ‫ ׀‬49 ‫ ׀‬71 ‫ ׀‬73 ‫ ׀‬79 ‫ ׀‬90
Makk aj-Jaḥmaan 2 I
Mali 34 Iba Fulani/Fallaata Iba ix
Marrakesh 80 Ika Fulani/Fallaata Ika ix
Masallamiyya (Arabs) 3 Isooji (Fallaata/Fulani) ix
Mecca 34 ‫ ׀‬47 ‫ ׀‬84
Medina 34 ‫ ׀‬46 ‫ ׀‬47 J
Morocco 80 Jabal Um ʿAli 34
Muʾassasa 68 ‫ ׀‬69 Jaʿliyyiin 16 ‫ ׀‬29 ‫ ׀‬72
Muḥammad Abu-Bakr Ḥasan Jawaamʿa 16 ‫ ׀‬87
Jumʿa/Muḥammad ix ‫ ׀‬79 ‫׀‬ Jerusalem 47
83–91 Juba 33
Muḥammad Al-Amiin Ḥasan
Ibrahiim/Muḥammad viii ‫׀‬ K
71–76 Kaamil ʿAbdulraḥmaan ash-Shaikh
Muḥammad ʿAli Pasha 2 Muḥammad Abu-Kuuma/
Kaamil viii ‫ ׀‬11–15 ‫ ׀‬17–20
Karari v ‫ ׀‬ix ‫ ׀‬35 ‫ ׀‬40 ‫ ׀‬65 ‫ ׀‬66

103 Old Fulani in the Sennar Area (Sudan)

Balla aṭ-Ṭaahir Muḥammad Saalim/ A
Balla viii ‫ ׀‬11 ‫ ׀‬15–17 ʿAbbaasiyya Tagale 45 ‫ ׀‬47
Bello ad-Daadaari 37 ‫ ׀‬38 ‫ ׀‬39 ‫ ׀‬40 ʿAbbuuda 53
Borno 89 ʿAbdaljaliil Adam Ḥusein/
Borno Fulani/Fallaata Borno Mawlaana ʿAbdaljaliil 89 ‫ ׀‬90
71 ʿAbdullaahi ibn al-ʿAbbaas 41
British viii ‫ ׀‬ix ‫ ׀‬41 ‫ ׀‬51 ‫ ׀‬52 ‫ ׀‬66 ‫ ׀‬72 ‫׀‬ Ab-Ḥajar 90
73 Abu-ʿAjaaj 33 ‫ ׀‬40
brotherhood (Sufism) 12 ‫ ׀‬13 ‫ ׀‬80 ‫׀‬ Abu-Ḥujaar 13
84 agriculture 7 ‫ ׀‬14 ‫ ׀‬52 ‫ ׀‬55 ‫ ׀‬58 ‫ ׀‬68
Aḥmad Abu-Bakr Ḥasan Jumʿa/
C Aḥmad ix ‫ ׀‬79–82 ‫ ׀‬84
Cairo 47 al-ʿAzaaza 12
cattle 35 ‫ ׀‬47 ‫ ׀‬48 ‫ ׀‬49 ‫ ׀‬50 ‫ ׀‬53 ‫ ׀‬54 ‫׀‬ al-Busaaṭa 40
65 ‫ ׀‬66 ‫ ׀‬84 ‫ ׀‬85 ‫ ׀‬86 ‫ ׀‬89 al-Buṭaana 54 ‫ ׀‬56
(see also livestock) al-Fao 34
cattle owners 54 ‫ ׀‬66 ‫ ׀‬69 ‫ ׀‬88 al-Fashashooya 85
Communist Party 8 ‫ ׀‬18 ‫ ׀‬20 al-Fiteeḥ 3 ‫ ׀‬13 ‫ ׀‬14 ‫ ׀‬15
al-Lakandi 71 ‫ ׀‬90
D al-Masallamiyya (village) 11
Daar Maali 34 al-Muraffaʿ vii ‫ ׀‬79 ‫ ׀‬83 ‫ ׀‬85 ‫ ׀‬87 ‫ ׀‬88 ‫׀‬
Danaagla 16 89
(see also Dongolese) al-Waaṣliyya 1 ‫ ׀‬2
Darfur v ‫ ׀‬viii ‫ ׀‬ix ‫ ׀‬65 ‫ ׀‬66 ‫ ׀‬80 ‫ ׀‬81 ‫׀‬ Andalusia 5 ‫ ׀‬6 ‫ ׀‬80
82 ‫ ׀‬84 ‫ ׀‬85 Ansar 81
Democratic Unionist Party/ Arabs ix ‫ ׀‬53 ‫ ׀‬73 ‫ ׀‬79 ‫ ׀‬80 ‫ ׀‬82 ‫ ׀‬83 ‫ ׀‬84
Unionists 7 ‫ ׀‬8 ʿArdeeba Ab-Garin (ʿIreediiba) 5
Dinder 53 ‫ ׀‬55 ‫ ׀‬56 ‫ ׀‬57 ‫ ׀‬58 ar-Raayaat 13
Direebu 13 ar-Riheeṭa 35
Dongola 6 ‫ ׀‬14 ar-Rookab 33
Dongolese viii ‫ ׀‬11 ‫ ׀‬17 ashraaf 91
(see also Danaagla) as-Suuki v ‫ ׀‬vii ‫ ׀‬viii ‫ ׀‬25 ‫ ׀‬27 ‫ ׀‬33 ‫ ׀‬35 ‫׀‬
40 ‫ ׀‬41 ‫ ׀‬42 ‫ ׀‬45 ‫ ׀‬46 ‫ ׀‬47 ‫ ׀‬48 ‫ ׀‬49 ‫׀‬
E 50 ‫ ׀‬52 ‫ ׀‬58 ‫ ׀‬65 ‫ ׀‬71 ‫ ׀‬72 ‫ ׀‬73 ‫ ׀‬74 ‫׀‬
Egyptians 8 75 ‫ ׀‬76 ‫ ׀‬86 ‫ ׀‬90
El Obeid 26 ‫ ׀‬33 ‫ ׀‬48 ʿAṭbara 34
Europeans 5 ‫ ׀‬52 Attahiru/aṭ-Ṭaahir v
aṭ-Ṭuwai 80 ‫ ׀‬82
F
Fallaata Mawaaliid 72 ‫ ׀‬73 B
farm damage 53 ‫ ׀‬54 ‫ ׀‬70 ‫ ׀‬88 Baggara 38
farmers 35 ‫ ׀‬56 ‫ ׀‬57 ‫ ׀‬58 ‫ ׀‬66 ‫ ׀‬69 ‫ ׀‬88 Bakht ar-Riḍa 51

Index/ 102
 ‫المرفع ‪ 06‬׀ ‪ 79‬׀ ‪ 83‬׀ ‪ 84‬׀ ‪89‬‬ ‫ف‬
‫مزارعون ‪ 56‬׀ ‪ 66‬׀ ‪69‬‬ ‫الفاو ‪34‬‬
‫مسبعات ‪16‬‬ ‫الفتيح ‪ 2‬׀ ‪ 3‬׀ ‪ 13‬׀ ‪15‬‬
‫مسرة ‪05‬‬ ‫الفششوية ‪85‬‬
‫مسلمية (عرب) ‪3‬‬ ‫فالتة مواليد ‪ 72‬׀ ‪73‬‬
‫المسلمية (قرية) ‪11‬‬ ‫فونج ‪ 05‬׀ ‪ 1‬׀ ‪ 2‬׀ ‪ 4‬׀ ‪ 6‬׀ ‪ 12‬׀ ‪ 30‬׀ ‪ 41‬׀‬
‫مشاريع زراعية ‪ 53‬׀ ‪ 54‬׀ ‪ 55‬׀ ‪ 58‬׀ ‪ 67‬׀‬ ‫‪42‬‬
‫‪69‬‬ ‫سلطنة الفونج ‪5‬‬
‫مصريون ‪7‬‬
‫مصطفى يعقوب بخيت‪/‬مصطفى ‪43–36‬‬ ‫ق‬
‫المغرب ‪ 6‬׀ ‪84‬‬ ‫القدس ‪ 46‬׀ ‪47‬‬
‫مك الجحمان ‪1‬‬ ‫قريضة ‪ 65‬׀ ‪ 84‬׀ ‪86‬‬
‫مكة ‪84‬‬ ‫قشيش ‪ 84‬׀ ‪86‬‬
‫المهدي ‪ 05‬׀ ‪ 08‬׀ ‪ 14‬׀ ‪ 26‬׀ ‪ 36‬׀ ‪ 37‬׀‬ ‫القضارف ‪ 50‬׀ ‪ 51‬׀ ‪ 52‬׀ ‪56‬‬
‫‪ 38‬׀ ‪ 39‬׀ ‪ 65‬׀ ‪ 84‬׀ ‪ 85‬׀ ‪86‬‬
‫المهدية ‪ 05‬׀ ‪ 06‬׀ ‪ 07‬׀ ‪ 08‬׀ ‪ 7‬׀ ‪ 26‬׀ ‪ 35‬׀‬ ‫ك‬
‫‪ 36‬׀ ‪ 37‬׀ ‪ 38‬׀ ‪ 39‬׀ ‪ 65‬׀ ‪84‬‬ ‫‪05‬‬ ‫كاتسينا فالني‪/‬فالتة كاتسينا‬
‫مواشي ‪ 47‬׀ ‪ 48‬׀ ‪ 50‬׀ ‪ 53‬׀ ‪ 54‬׀ ‪65‬‬ ‫كامل عبدالرحمن الشيخ محمد أبوكومة‪/‬‬
‫أصحاب المواشي ‪ 53‬׀ ‪54‬‬ ‫كامل ‪ 07‬׀ ‪ 15–11‬׀ ‪20–17‬‬
‫مؤسسة ‪ 68‬׀ ‪69‬‬ ‫كردفان ‪ 05‬׀ ‪ 08‬׀ ‪ 45‬׀ ‪48‬‬
‫كرري ‪ 05‬׀ ‪ 08‬׀ ‪ 35‬׀ ‪65‬‬
‫ن‬ ‫كساب ‪36‬‬
‫ناصر أحمد عمر ‪82‬‬ ‫كمرون ‪06‬‬
‫ناظر أحمد السماني ‪65‬‬ ‫كنوز (نوبة النيل) ‪52‬‬
‫نيجر ‪06‬‬ ‫كواهلة ‪ 79‬׀ ‪ 83‬׀ ‪87‬‬
‫نيجيريا ‪06‬‬
‫ل‬
‫ه‬ ‫اللكندي ‪ 71‬׀ ‪90‬‬
‫هاشم يحيى عبدالفضيل‪/‬هاشم ‪9–1‬‬ ‫ليبيا ‪82‬‬
‫هجرة ‪ 05‬׀ ‪06‬‬ ‫الصحراء الليبية ‪3‬‬
‫هوسا ‪ 71‬׀ ‪ 79‬׀ ‪ 83‬׀ ‪ 87‬׀ ‪ 89‬׀ ‪90‬‬
‫م‬
‫و‬ ‫مالي ‪ 06‬׀ ‪34‬‬
‫الواصلية ‪ 1‬׀ ‪2‬‬ ‫مايرنو ‪ 06‬׀ ‪ 1‬׀ ‪ 2‬׀ ‪ 5‬׀ ‪ 46‬׀ ‪ 73‬׀ ‪90‬‬
‫واو ‪ 45‬׀ ‪46‬‬ ‫محمد أبوبكر حسن جمعة‪/‬محمد ‪91–83‬‬
‫ود العشا ‪3‬‬ ‫محمد األمين حسن إبراهيم‪/‬محمد ‪ 07‬׀‬
‫ود مدني‪/‬مدني ‪50‬‬ ‫‪76–71‬‬
‫ود هارون ‪39‬‬ ‫محمد المهدي أحمد الناير‪/‬محمد المهدي‬
‫ود هاشم (قرية) ‪ 05‬׀ ‪ 07‬׀ ‪ 08‬׀ ‪ 3‬׀ ‪ 5‬׀‬ ‫‪36–33‬‬
‫‪ 12‬׀ ‪ 13‬׀ ‪ 15‬׀ ‪ 16‬׀ ‪ 17‬׀ ‪19‬‬ ‫محمد بابكر سعيد‪/‬محمد بابكر ‪33‬‬
‫محمد عيسى ثابت‪/‬محمد ‪70–65‬‬
‫المدينة ‪46‬‬
‫مراكش ‪80‬‬

‫‪101‬‬ ‫)‪Old Fulani in the Sennar Area (Sudan‬‬

‫شيخ التوم ود بانقا‪/‬شيخ محمد توم ود بانقا‬ ‫ر‬
‫‪ 11‬׀ ‪ 12‬׀ ‪ 18‬׀ ‪19‬‬ ‫الرايات ‪12‬‬
‫شيخ الطيب ود سالم ‪39‬‬ ‫الرنك ‪58‬‬
‫شيخ طلحة (شيخ) ‪ 08‬׀ ‪ 2‬׀ ‪ 5‬׀ ‪86‬‬ ‫الرهيطة ‪35‬‬
‫الشيخ طلحة (قرية) ‪ 05‬׀ ‪ 08‬׀ ‪ 35‬׀ ‪ 72‬׀‬ ‫الروصيرص ‪07‬‬
‫‪86‬‬ ‫الروكب ‪33‬‬
‫شيخ فضل الناير‪/‬شيخ فضل ‪ 42‬׀ ‪43‬‬ ‫ريبا ‪ 12‬׀ ‪18‬‬
‫شيخ محمد توم ‪ 08‬׀ ‪ 2‬׀ ‪ 5‬׀ ‪ 36‬׀ ‪ 37‬׀‬
‫‪ 80‬׀ ‪ 81‬׀ ‪86‬‬ ‫ز‬
‫شيخ هجو ‪12‬‬ ‫زراعة ‪ 7‬׀ ‪ 13‬׀ ‪ 27‬׀ ‪ 35‬׀ ‪ 51‬׀ ‪ 52‬׀ ‪ 55‬׀‬
‫شيخ ودهاشم ‪ 2‬׀ ‪ 3‬׀ ‪ 6‬׀ ‪ 11‬׀ ‪ 12‬׀ ‪ 13‬׀‬ ‫‪ 56‬׀ ‪ 58‬׀ ‪ 67‬׀ ‪ 68‬׀ ‪ 69‬׀ ‪ 87‬׀ ‪89‬‬
‫‪ 14‬׀ ‪ 15‬׀ ‪ 18‬׀ ‪35‬‬ ‫زروقاب (فالتة‪/‬فالني) ‪ 05‬׀ ‪ 33‬׀ ‪73‬‬
‫زين العابدين ‪ 35‬׀ ‪39‬‬
‫ص‬
‫صابون قالديما‪/‬قالديما ‪73‬‬ ‫س‬
‫صكتو ‪06‬‬ ‫سعاد ‪35‬‬
‫صكتو فالني‪/‬فالتة صكتو ‪ 05‬׀ ‪45‬‬ ‫سعدون ‪ 83‬׀ ‪ 84‬׀ ‪ 85‬׀ ‪86‬‬
‫صليحاب‪/‬صليحابية (برقو‪/‬مبا) ‪ 07‬׀ ‪ 45‬׀‬ ‫السعودية ‪46‬‬
‫‪50‬‬ ‫سلطان ميورنو ‪ 05‬׀ ‪06‬‬
‫سليمان أحمد حسنين‪/‬سليمان ‪31–25‬‬
‫ط‬ ‫السمانية ‪12‬‬
‫الطاهر ‪ 05‬׀ ‪06‬‬ ‫سنار ‪ 05‬׀ ‪ 06‬׀ ‪ 07‬׀ ‪ 4‬׀ ‪ 48‬׀ ‪ 49‬׀ ‪ 50‬׀‬
‫طريقة (الصوفية) ‪ 12‬׀ ‪ 52‬׀ ‪ 67‬׀ ‪84‬‬ ‫‪71‬‬
‫الطوي ‪79‬‬ ‫خزان سنار ‪35‬‬
‫سنار التقاطع‪/‬التقاطع ‪11‬‬
‫ع‬ ‫سنار القديمة ‪ 1‬׀ ‪6‬‬
‫عباسية تقلي ‪ 45‬׀ ‪47‬‬ ‫سنجة ‪ 27‬׀ ‪55‬‬
‫عبدالجليل آدم حسين‪/‬موالنا عبدالجليل ‪89‬‬ ‫سندقة (فالتة‪/‬فالني) ‪ 05‬׀ ‪ 07‬׀ ‪ 65‬׀ ‪ 73‬׀‬
‫عبداهلل بن العباس ‪40‬‬ ‫‪ 76‬׀ ‪ 79‬׀ ‪ 81‬׀ ‪86‬‬
‫عبودة ‪53‬‬ ‫سنغال ‪06‬‬
‫عرب ‪ 05‬׀ ‪ 07‬׀ ‪ 08‬׀ ‪ 53‬׀ ‪ 72‬׀ ‪ 82‬׀ ‪83‬‬ ‫سوبا ‪37‬‬
‫عرديبة أب قرن (عريديبة) ‪5‬‬ ‫السوكي ‪ 06‬׀ ‪ 07‬׀ ‪ 25‬׀ ‪ 26‬׀ ‪ 35‬׀ ‪ 39‬׀‬
‫الع اززة ‪11‬‬ ‫‪ 45‬׀ ‪ 46‬׀ ‪ 47‬׀ ‪ 48‬׀ ‪ 49‬׀ ‪ 50‬׀ ‪ 58‬׀‬
‫عمدة إبراهيم يونس ‪07‬‬ ‫‪ 71‬׀ ‪ 72‬׀ ‪ 73‬׀ ‪ 74‬׀ ‪75‬‬
‫عمدة مساعد ‪87‬‬
‫عمدة يعقوب آدم يعقوب ‪07‬‬ ‫ش‬
‫عسالنقا ‪05‬‬ ‫شاشينا ‪25‬‬
‫عمر محمد قدس عبداهلل‪/‬عمر ‪ 06‬׀‬ ‫شامية ‪53‬‬
‫‪59–45‬‬ ‫الشقلة ‪07‬‬
‫شمال إفريقيا ‪ 08‬׀ ‪5‬‬
‫غ‬ ‫شناقيط (موريتانيين) ‪ 1‬׀ ‪ 3‬׀ ‪4‬‬
‫غرب إفريقيا ‪ 05‬׀ ‪ 06‬׀ ‪ 08‬׀ ‪ 1‬׀ ‪ 8‬׀ ‪72‬‬ ‫شندي ‪33‬‬
‫غرناطة ‪5‬‬ ‫شيخ إبراهيم سالم ‪41‬‬

‫‪Index/‬‬ ‫‪100‬‬
 ‫‪Index/‬‬

‫تلودي ‪ 45‬׀ ‪47‬‬ ‫أ‬

‫تونس ‪ 08‬׀ ‪74‬‬ ‫أبوحجار ‪12‬‬
‫تيقو ‪15‬‬ ‫أبوعجاج ‪39‬‬
‫األبيض ‪ 26‬׀ ‪ 33‬׀ ‪48‬‬
‫ج‬ ‫أحمد أبوبكر حسن جمعة‪/‬أحمد ‪82–79‬‬
‫جبال النوبة ‪45‬‬ ‫أشراف ‪91‬‬
‫جبل أم علي ‪33‬‬ ‫أصحاب الرخص ‪69‬‬
‫الجزيرة ‪ 08‬׀ ‪3‬‬ ‫أم جبو (فالتة‪/‬فالني) ‪26‬‬
‫جعليين ‪ 16‬׀ ‪28‬‬ ‫أم دبيكرات ‪86‬‬
‫جوامعة ‪ 16‬׀ ‪87‬‬ ‫أمدرمان ‪ 05‬׀ ‪ 06‬׀ ‪ 07‬׀ ‪ 37‬׀ ‪ 39‬׀ ‪ 40‬׀‬
‫جوبا ‪33‬‬ ‫‪ 65‬׀ ‪81‬‬
‫أمدرمان فالتة (قرية) ‪ 71‬׀ ‪90‬‬
‫ح‬ ‫أم دم ‪15‬‬
‫حاج الطاهر ‪ 1‬׀ ‪ 2‬׀ ‪ 3‬׀ ‪ 4‬׀ ‪ 5‬׀ ‪ 6‬׀ ‪ 11‬׀‬ ‫أم روابة ‪14‬‬
‫‪14‬‬ ‫أم فراتيت ‪53‬‬
‫حجاز ‪33‬‬ ‫األندلس ‪ 5‬׀ ‪ 6‬׀ ‪80‬‬
‫الحزب االتحادي الديمقراطي‪/‬االتحاديين ‪7‬‬ ‫إنجليز‪/‬بريطاني ‪ 08‬׀ ‪ 51‬׀ ‪72‬‬
‫الحزب الشيوعي ‪ 18‬׀ ‪19‬‬ ‫أنصار ‪ 08‬׀ ‪80‬‬
‫حسيناب ‪ 07‬׀ ‪ 75‬׀ ‪79‬‬ ‫أوالد عتمانة (فالتة‪/‬فالني) ‪05‬‬
‫حسينية ‪ 74‬׀ ‪ 81‬׀ ‪91‬‬ ‫إيبا فالني‪/‬فالتة إيبا ‪07‬‬
‫حلة إسماعيل ‪ 06‬׀ ‪1‬‬ ‫إيسوجي (فالتة‪/‬فالني) ‪07‬‬
‫حلة بقي ‪46‬‬ ‫ايكا فالني‪/‬فالتة ايكا ‪07‬‬
‫حلة ود ناصر ‪39‬‬
‫حمدنا اهلل ‪05‬‬ ‫ب‬
‫بخت الرضا ‪50‬‬
‫خ‬ ‫برنو ‪89‬‬
‫الخرطوم ‪ 14‬׀ ‪ 19‬׀ ‪51‬‬ ‫برنو فالني‪/‬فالتة برنو ‪05‬‬
‫خليفة عبداهلل ‪ 08‬׀ ‪ 37‬׀ ‪ 38‬׀ ‪ 39‬׀ ‪ 65‬׀‬ ‫البساطة ‪39‬‬
‫‪ 85‬׀ ‪86‬‬ ‫البطانة ‪53‬‬
‫خليل ‪87‬‬ ‫بقارة ‪38‬‬
‫خور البوج ‪35‬‬ ‫بله الطاهر محمد سالم‪/‬بله ‪ 07‬׀ ‪17–15‬‬
‫بوركينا فاسو ‪06‬‬
‫د‬ ‫بيلو الداداري ‪ 37‬׀ ‪ 39‬׀ ‪40‬‬
‫دارفور ‪ 05‬׀ ‪ 07‬׀ ‪ 08‬׀ ‪ 65‬׀ ‪79‬‬
‫دار مالي ‪ 33‬׀ ‪34‬‬ ‫ت‬
‫دريبو ‪12‬‬ ‫التجانية ‪84‬‬
‫الدمازين ‪06‬‬ ‫تريرة كوع النحل‪/‬كوع النحل ‪ 06‬׀ ‪ 81‬׀ ‪86‬‬
‫دناقلة ‪ 07‬׀ ‪16‬‬ ‫تقابة ‪ 05‬׀ ‪ 17‬׀ ‪ 36‬׀ ‪80‬‬
‫الدندر ‪ 53‬׀ ‪ 55‬׀ ‪ 56‬׀ ‪ 57‬׀ ‪58‬‬ ‫تلس ‪ 07‬׀ ‪ 81‬׀ ‪82‬‬
‫دنقال ‪ 6‬׀ ‪14‬‬ ‫تلف (في المزارع) ‪ 54‬׀ ‪ 69‬׀ ‪ 70‬׀ ‪88‬‬

‫‪99‬‬ ‫)‪Old Fulani in the Sennar Area (Sudan‬‬

Schlee, Günther (ed.). 2012. ‘Pastoralism in Interaction with Other Forms
of Land Use in the Blue Nile Area of Sudan. Project Outline and
Field Notes 2009–10’. Max Planck Institute for Social Anthropology,
Department ‘Integration and Conflict’, Field Notes and Research
Projects No. 1. Halle/Saale: Max Planck Institute for Social
Anthropology.

Schlee, Günther. 2013. Fulɓe Pastoralists in Eastern Sudan and Western

Ethiopia: A Documentation. http://www.eth.mpg.de/subsites/schlee_
tagebuch_02/index.html.

Schlee, Günther, and Al-Amin Abu-Manga. 2017.‘Fulɓe in the Blue Nile

Area of Sudan: Field Notes and Interviews’. Max Planck Institute for
Social Anthropology, Department ‘Integration and Conflict’, Field
Notes and Research Projects No. 16. Halle/Saale: Max Planck Institute
for Social Anthropology.

Bibliography 98
 Bibliography

Abu-Manga, Al-Amin. 1999. ‘Socio-Cultural, Socio-Economic and

Sociolinguistic Diversity Among the Fulbe of the Sudan Republic’,
in Victor Azarya, Anneke Breedveld, Mirjam de Bruin and Han van
Dijk (eds), Pastoralists under Pressure? Fulbe Societies Confronting
Change in West Africa. Leiden: Brill, pp. 51–68.

Abu-Manga, Al-Amin. 2007. ‘The Patterns of the Settlement of the West

African Immigrant Communities in the Sudan during the First Decades
of the 20th Century’. Sudan Notes and Records 6 (New Series):
135–151.

Duffield, Mark R. 1981. Maiurno: Capitalism and Rural Life in Sudan.

London: Ithaca Press.

Feyissa, Dereje, and Günther Schlee. 2009. ‘Mbororo (Fulɓe) Migrations

from Sudan into Ethiopia’, in Günther Schlee and Elizabeth E. Watson
(eds), Changing Identifications and Alliances in North East Africa.
Volume II: Sudan, Uganda and the Ethiopia-Sudan Borderlands. New
York, Oxford: Berghahn Books, pp. 157–178.

Hunwick, John O., Sydney Kanya-Forstner, Paul Lovejoy, Rex S. O’Fahey,

and Al-Amin Abu-Manga. 1997. ‘Between Niger and Nile: Light on the
Fulani Mahdist Muḥammad al-Ddrī’. Sudanic Africa 8: 85–108.

Nasr, Ahmad A. 1980. Maiwurno of the Blue Nile: A Study of an Oral

Biography. Khartoum: Khartoum University Press.

Osman, Elhadi Ibrahim, and Günther Schlee. 2014. ‘Hausa and Fulbe on
the Blue Nile: Land Conflicts between Farmers and Herders, in Jörg
Gertel, Richard Rottenburg and Sandra Calkins (eds), Disrupting
Territories: Land, Commodification & Conflict in Sudan. Woodbridge:
James Currey, pp. 206–225.

Schlee, Günther. 2000. ‘Les Peuls du Nil’, in Youssouf Diallo and Günther
Schlee (eds), L’ethnicité peule dans des contextes nouveaux. La
dynamique des frontières. Paris: Karthala, pp. 207–223.

97 Old Fulani in the Sennar Area (Sudan)

 Photo 21: (Home) cattle of MuÝammad Abu-Bakr Øasan Jum½a after their return from grazing in
the evening, al-Muraffa½AL ½5MDA &EBRUARY (AL-AMIN ABU-MANGA, 2013)

Photo 22: The Sindiga Fulani neighbourhood in al-Muraffa½AL ½5MDA

(AL-AMIN ABU-MANGA, 2013)

93 Old Fulani in the Sennar Area (Sudan)

Photo 19: MuÝammad Abu-Bakr Øasan Jum½a (on the left) interviewed in his house in al-Muraffa½
AL ½5MDA (1$$ৡ,5$ণMAD ½UMAR, 2011)

Photo 20: (Home) cattle of MuÝammad Abu-Bakr Øasan Jum½a after their return from grazing in
the evening, al-Muraffa½AL ½5MDA &EBRUARY (AL-AMIN ABU-MANGA, 2013)

,QWHUYLHZ0XতDPPDG$EX%DNUণDVDQ-XP½a 92
 INTERVENTION BY AN- ±Ŧ¢
OTHER MAN
Now people talk about the !L AAN AN NAAS BITKALLMU ¿ŠŬƅ§Áŷ§ÃƈƆƄśŗ³ŕƊƅ§Áƕ§
Civil Register and registra- ½AN AS SIJILL AL MADANI WA ž¿ƔŠŬśƅ§ŕƈÿƔŠŬśƅ§ÃƓƊ¯ƈƅ§
tion, and so on. There are T TASJIIL WA MA T TASJIIL Ī ƌƊ¥ ŢŠ±śŗ ¿ƔÃŕƁƗ§ ¶Ÿŗ Ɠž
some rumours saying that it BA½A•AL AGHAAWIILBITRAJJIÝ ÿƌś§°
is most probable that… INNUZAATU¨

MUØAMMAD
These same youths who de-
viated and said that they are
Øuseiniyya (descendants of
Øusein11) or ashraaf (de-
scendants of the Prophet),12
and that they are not Fal-
laata (Fulani), are the same
people who brought the
FODVVL¿FDWLRQ RI HWKQLF
identities) saying: “These
DUH ¿UVW FODVV WKH )XODQL 
and these are second class
(the Hausa).” This (claim to
be Øuseiniyya) is just a
propaganda that they clan-
destinely spread to us in or-
der to make us abandon Fal-
laata (identity, i.e., Fulani
identity) and follow their
path (in taking an Arab
identity). [Some of the at-
tendants laugh.] We will
never follow them until the
day of resurrection. Al-
Amin, have you recorded
this speech of mine? I want
this speech of mine to be
recorded and heard
everywhere.
.IÝNAL AWLAADZAATUMAL LI
HASSA½SHAGGOWAGAALOHUM
ØUSEINIYYA AW ASHRAAF AW
HUMMA½NAATAMAA&ALLAATA 
AN NAAS DEEL HUM AL LI JO
KHA††A††O &ALLAATA GAALO
DEELNIMRAWAAÝIDWADEEL
NIMRA ¢ITNEEN $I½AAYA
DASSOOHALEENAHINA½ASHAAN
ANIÝNANASIIBAL &ALLAATAWU
NAMSHI BE ARIIGUM HUM 
YA•ÝAK BA½A• AL ÝU•UUR 
WUMAANAMSHIMA½AAHUM
LAMIN TAGUUM AS SAA½A
+ALAAMIDASAJJALTUUHU!NA
DAAYIR KALAAMI DA YITSAJJAL
YISMA½UUHU HINAAK ĪI AYYI
MAÝAL
¯ƈţƈ
ŶŬƍ ƓƆƅ§ ÀƎś§° ¯ƛÃƗ§ ÁţƊ
ã řƔƊƔŬţ Àƍ §ÃƅŕƁà §ÃƂŮ
ŕƈ ŕƎśŕƊŸƈ Àƍ ã ¼§±Ů£
§ÃŠƓƆƅ§Àƍ¿Ɣ¯³ŕƊƅ§řśƜž
©±ƈƊ ¿Ɣ¯ §ÃƅŕƁ řśƜž §ÃŰŰŦ
řƔŕŷ¯ ÁƔƊŝ¥ ©±ƈƊ ¿Ɣ¯Ã ¯ţ§Ã
ÁţƊ£ ÁŕŮŷ ŕƊƍ ŕƊƔƅ ŕƍÃŬ¯
ÀƎƂƔ±·ŗƓŮƈƊÃřśƜſƅ§¨ƔŬƊ
ž ±ÃŲţƅ§¶Ÿŗ¾ţŲƔ Àƍ
ÀÃƂś Áƈƅ ÀƍŕŸƈ ƓŮƈƊ ŕƈÃ
ŕƊ£ ƋÃśƆŠŬ§¯ƓƈƜƄřŷŕŬƅ§
ƋßƈŬƔ¿ŠŬśƔ§¯ƓƈƜƄ±Ɣ§¯
¿ţƈÅ£Ɠž¾ŕƊƍ

11
This Øusein is indeed claimed to be one of the two well-known grandsons of the Prophet.
12
See previous interview for another view.

91 Old Fulani in the Sennar Area (Sudan)

 Hausa. Then Mawlaana
½Abdaljaliil wrote in the
newspaper: “The Hausa
represent themselves and
they are not represented by
the Fulani.” This is what
engendered hatred between
the Fulani and the Hausa
and caused what took place
in al-Lakandi and Omdur-
man Fallaata.10 People have
a plan to organise them-
selves, but they fall in a
mistake that causes separa-
tion between them. Former-
ly, there was no separation
at all between the Fulani
and the Hausa; there was
mutual respect between
them. What I witnessed is
the following: if the Sultan
(MuÝammad ¿aahir) sum-
moned someone to Maiur-
no in the night, by Allah, he
would be there before the
morning. But, today, if Ab-
bakar (the present Sultan of
Maiurno) summons some-
one, by Allah, sometimes
he may not go. I am living
in this area; I am not a poli-
tician, but I experienced all
these problems.
AL (AUSA YUMASSILUUNA Ɠž ÿªƆŰţ ŕƈ ªƆŰţÃ
NAFSAHUMBENAFSAHUM LAA řśƜž Áŕƈ±¯ƈ£ ƓžÃ ůƊƄƆƅ§
YUMASSILUHUM ABNAA¢ AL ÁŕŮŷ řŬŕƔŬ Àƍ¯Ɗŷ ³ŕƊ
&ALLAATA²!L KALAAMDAJAAB §ÃƂƅ²ƊƔÁƄƅžÀƎŬſƊŕƎƔŗ§Ãƈ¸ƊƔ
AL KARAAHIYYA L LI DAKHALAT ŕƈÀƎƊƔŗ¿ŰſƔƑƂŗƔ¿ţƈƓž
HASSA½ BEEN AL &ALLAATA WA ŕŬÃƎƅ§ ÁƔŗ ¿ŕŰſƊ§ Ɠž ÁŕƄ
BEEN AL (AUSA WA ÝA†ALAT ÁŕƄà ÆŕƁƜ·¥ řśƜſƅ§ ÁƔŗÃ
MAA ÝA†ALAT¨ Ī L ,AKANDI žƌś±Ųţƅ§ŕƊ£À§±śţƛ§ÀƎśŕƊƔŗ
WAĪI5MDURMAAN&ALLAATA ƌƔŠƔ ¿Ã² ¿ŕƁ ŕƊƍ Áŕ·ƆŬƅ§
.AAS ½INDAHUM SIYAASA ½Ãž ŢŗŰƔ ž¿ƔƆƅŕŗ ĺ§Ã ¾ŕƊƍ
½ASHAAN YINAµµIMU BEEHA ÁŕƄ §°¥ řƆƔƆƅ§ ÁƄƅ ÃƊ±Ɣŕƈ
NAFSAHUM LAAKINYINZALGHU ž¾ŕƊƍ ƌƔŠƔ ¯ţ§Ã ¿ŕƁ ±Ƅŗ£
ĪI MAÝAL YIBGA YAF†IL ŕƊ£§ÃŮƈŗŕƈª§±ƈ¶Ÿŗĺ§Ã
BEENUM -AA KAAN Ī ŕƈà žÅ¯ řƂ·Ɗƈƅ§ Ɠž ´Ɣŕŷ
INĪ†AAL BEEN AL (AUSA WA ¿Ƅŗ ªƔƄśţ§Ã ÿÁƄƅ ƓŬŕƔŬ
BEEN AL &ALLAATA ILAAGHAN ůřƂ·Ɗƈƅ§¿Ŧ§¯ƅ§¿œŕŬƈƅ§
7A KAAN BEENAATUM AL
¢IÝTIRAAM !NA L ÝA•ARTU  AS
3ULAAN HINA GAAL ZOOL
YIJIIHU HINAAK 7ALLAAHI BE
L LEEL YI†BIÝFOOG-AAYIRNO
,AAKIN AL LEELA IZA KAAN
!BBAKARGAALWAAÝIDYIJIIHU
HINAAK  7ALLAAHI BA½A•
MARRAAT MAA BIMSHU !NA
½AAYISH Ī L MANIGA DI  WU
MAA SIYAASI LAAKIN¨ WA
IÝTAKKEETBEKULLIL MASAA¢IL
AD DAAKHILAL MANIGADI

10
In 2002, a quarrel took place in Ab-Øajar village between a Fulani man and Hausa man from
the neighbouring village of Omdurman Fallaata situated ca. 50 km south of as-Suuki. That was
on the eve of ½Iid al-Kabiir (Muslim festival). On the following day, i.e., the day of the ½Iid,
a group of Hausa of Omdurman Fallaata attacked several Fulani and killed four of them. Three
Hausa were found guilty and sentenced to death. Before the execution, a Fulani shot one
Hausa to death and disappeared, what equalised the number of the dead from the two sides.
Hostilities between the two communities continued for years, but in the end they reconciled
and they are again living together peacefully now.

,QWHUYLHZ0XতDPPDG$EX%DNUণDVDQ-XP½a 90
Q: Didn’t you care about
farming? Did you only have
these animals (cattle) of
yours?
(When we came here), we
did not care about farming;
we used to exploit this area
(river banks) for grazing
our animals. When we
came, this place was a bush.
Had we cared about farm-
ing, by Allah, half of this
area would have been ours.
But we cared about live-
stock more than about
farming.
Q: In some way you also
need to collaborate with
(members of) other tribes
like the Hausa and the
Borno. You need to strength-
en your position through
their support, because
alone you will also be weak.
First, Mawlaana ½Abdal-
jaliil9 came to us in al-
Muraffa½; before, it was
written in the newspapers
that no one should distin-
guish between the Hausa
and the Fulani. If you come
DQG ¿QG D +DXVD YLOODJH
\RXZLOO¿QGD)XODQLPDQ
established as its sheikh or
(local) head or anything
else (another leading posi-
tion). The Fulani were
given due respect by the
9
This is the late ½Abdaljaliil Adam Øusein, judge of the Higher Court based in Khartoum, a
Hausa activist who encouraged his people to break away from the Fulani.
89 Old Fulani in the Sennar Area (Sudan)
-AA MUHTAMMIIN BE
Z ZIRAA½A WA DA ZAATU
MAÝALKUNNABINASRAÝFOOGU
7AKITJIINAHINAAL BALADDA
KHALA ,AW KUNNA
MUHTAMMIIN BE Z ZIRAA½A 
YAA ZOOL 7ALLAAHI YIMKIN
KUNNA NU††U ÝAGGANA
,AAKIN MA KUNNA
MUHTAMMIIN MUHTAMMIIN
BE S SI½AAYA AKTAR MIN AZ
ZIRAA½A
!WWALAN NIÝNA HINA Ī
L -ARAFFA½JAANA-AWLAANA
½!BDUJJALIIL  WA KAANAT AJ
JARAAYIDDITALLA½ATAL (AUSA
WA L &ALLAATA ZOOL BIFARRIG
BEENUMMAAĪ7UBA½DEEN
KULLU MAÝAL  KAAN JIIT LIGIIT
ÝILLA BITAA½AT (AUSA TALGA
&ALLAATI BIKHUTTUUHU ĪIHA
SHEEKH WALLA AYYI ÝAAJA
MADDINNAHUMMAKAANATUM
AL ADABIYYA !L FARAGA DI 
-AWLAANA ½!BDUJJALIIL DA
KATAB Ī J JARAAYID ±!BNAA¢
ÁƔƈśƎƈÃśƊƄŕƈÃśƊ¥¿ƍ³
ÀƄƈƔŕƎŗÀƄ¯Ɗŷ ƓƊŸƔřŷ§±²ƅŕŗ
³ŗů
ƌś§° §¯Ã Ÿřŷ§±²ƅŕŗ ÁƔƈśƎƈ ŕƈ
ªƁà ƌƁÞ ­±ŬƊŗ ŕƊƄ ¿ţƈ
ŕƊƄÃƅƜŦ§¯¯Ɔŗƅ§ŕƊƍŕƊƔŠ
ĺ§Ã ¿Ã²ŕƔžřŷ§±²ƅŕŗÁƔƈśƎƈ
ŕƈ ÁƄƅ ŕƊƂţ ƌŰƊ ŕƊƄ ÁƄƈƔ
řƔŕŸŬƅŕŗ ÁƔƈśƎƈ ŸÁƔƈśƎƈ ŕƊƄ
řŷ§±²ƅ§Áƈ±śƄ£
ÃŲ±ŗ ªƊ¥ řƔţŕƊ Áƈ ³
¿ƔŕŗƂƅ§ Ŷƈ ¼śŕƄśś ¬ŕśţśŗ
žÃƊ±ŗƅ§Ã ŕŬÃƎƅ§ Ų řƔƊŕśƅ§
ÀƎƔŗ ÄÃƂśŬś ÃŲ±ŗ ¬ŕśţś
¼ƔŸŲ ÁÃƄśŗ ¾§±ŗ ¾ƊƗ
ÃŲ±ŗ
ŕƊ੠Ŷž±ƈƅ§ Ɠž ŕƊƍ ÁţƊ ƛÆã
ªƊŕƄà ž¿ƔƆŠƅ§¯ŗŷ ŕƊƛÃƈ
ŕŬÃƎƅ§ ªŸČƆ· ů ¯Ɣ§±Šƅ§
ƓžŕƈÀƎƊƔŗ½±ſŗ¿Ã²řśƜſƅ§Ã
ªƔŠ ÁŕƄ ž¿ţƈ ¿Ƅ ÁƔ¯ŸŗÃ
ƑƂƆś ŕŬÃƍ řŷŕśŗ řƆţ ªƔƂƅ
Å£ƜƅÃťƔŮŕƎƔžƋÃÌśŦŗƓśƜž
řƔŗ¯Ɨ§ÀƎśƊŕƄƈÀƎƊČƔ Đ̄ ƈžřŠŕţ
¿ƔƆŠƅ§¯ŗŷ ŕƊƛÃƈ žÅ¯ řƁ±ſƅ§
¡ŕƊŗ£ ¯Ɣ§±Šƅ§ Ɠž ¨śƄ §¯
žÀƎŬſƊŗ ÀƎŬſƊ ÁÃƆŝƈƔ ŕŬÃƎƅ§
ÀƜƄƅ§řśƜſƅ§¡ŕƊŗ£ÀƎƆŝƈƔƛ
ªƆŦ¯ ƓƆƅ§ řƔƍ§±Ƅƅ§ ¨ŕŠ §¯
ŕŬÃƎƅ§ ÁƔŗÃ řśƜſƅ§ ÁƔŗ ŶŬƍ
knew our people and had re-
spect for them. As soon as
they (i.e., our people) came,
they (the Omda and the
sheikh) welcomed them and
my father was given two
houses by the ½Aa Al-
Mannaans. At that time our
relatives, the Hausa, were
not as numerous as they are
now. We lived with them
(THE OTHER inhabitants of al-
Muraffa½) peacefully with-
out any problems. In fact, if
cattle owners cause damage
to farmers, the latter will not
be happy even if they (the
cattle owners) are their
brothers.8
GA½ADNA ĪIHUM !AHA §ÃƊÃƄŗ ŕƈ ÀƎƔƅ ªŗ±Ŧ ÁŕƄ
L FARAGA DI KAAN AHALNA ÁƔŲ§±
L (AUSA MAA KAANO KUTAAR
ZEY DA !AHA L FARAGA DI
MA½NAATAIT½AAYASHNAYA½NI 
MAASHIIN KOOYSIIN  MAAĪ
ISHKAAL BEENAATNA !†LU
NAAS AL BAHAAYIM MA½A
NAAS AZ ZIRAA½A DEEL KAAN
BIGO AKHWAANAK KAAN
KHARABTA LEEHUM MAA
BIKUUNURAA•IIN

Q: Does damage happen  ¨§±Ŧ ¿ŰţƔ ¯ŷŕƁ ³

IUHTXHQWO\" +RZ GR \RX ¼ƔƄƋÃÌƆţśŗÃ
solve such the problem?

It (damage by animals) hap- "IYA݆AL "IÝILLUUHU ¼±Ÿƅ§Ɠžĺ§ÃƋÃÌƆţŗ¿ŰţƔŗ

pens. By Allah, they usually
solve it (such a problem) on
the basis of customary law
and (state) law. If your ani-
mals cause damage to the
farmer, you sit down, esti-
mate his right and you pay
him. However, there are
nice people who will say to
you: “You, man, you are
forgiven for the sake of Al-
lah and the Prophet; there is
nothing (harmful) between
us.” But there are others
who want their right; they
are (then) given their right.
7ALLAAHI Ī L ½URF WA Ī
L GHAANUUN )ZA KAAN
BAHAAYMAK KHARABAT LE
L MUZAARI½ TAJI TAGO½OD
MA½AAHU ½ADIIL WA
TAGHAYYIMLEEHUÝAGGUWA
TADFA½ULEEHUÝAGGU"A½DEEN
ĪNAASFU•ALABIGUULULEEK
±9AA ZOOL ½AFU !LLAH WA
R 2ASUUL BEENAATNA MAAĪ
AYYI SHI² !AHA  Ī NAAS
DAAYRIIN ÝAGGAHUM 
YIDDUUHUMÝAGGAHUM
¾ƈƔŕƎŗ ÁŕƄ §°¥ ÁÃƊŕƂƅ§ ƓžÃ
ƋŕŸƈ¯ŸƂśƓŠś¹±§²ƈƆƅªŗ±Ŧ
ƌƔƅ§ÃŸž¯śÃƌƂţƌƔƅÀĐƔƂśÃ¿Ɣ¯ŷ
¡ƜŲž ³ŕƊ Ɠž ÁƔ¯Ÿŗ ƌƂţ
ĺ§ Ãſŷ ¿Ã² ŕƔ ¾Ɣƅ §ÃƅÃƂŗ
Å£ Ɠžŕƈ ŕƊśŕƊƔŗ ¿ÃŬ±ƅ§Ã
ÁƔ±Ɣ§¯ ³ŕƊ Ɠž ŕƍ¢ ƓŮ
ÀƎƂţÀƍïƔžÀƎƂţ

8
The term ‘brother’ is used loosely here and also as an expression of modesty.

,QWHUYLHZ0XতDPPDG$EX%DNUণDVDQ-XP½a 88
growing youths have put an
(awkward) idea in their
mind. Let me put it bluntly.
These aspiring youths do
not want anything that links
them with the Fallaata (Fu-
lani); these are the growing
youths, the children of the
(present) sheikh. These
things have made us refrain
from approaching them or
seeking wives from them.
Q: Do you remember when
you came to settle here… At
that time the land must in-
deed have (been adminis-
tered by) sheikhs and
Omdas… Did they (your rel-
atives) take permission from
someone to stay here, or did
you just come and stay?
Our relatives,7 the Kawaahla,
whom we found here, the
Omda and the sheikh, re-
ceived us. The Jawaam½a
who were living here gave
us houses to stay in. The
Omda Musaa½ad was with
our people there in Khaliil;
they were co-residing with
one another. So, when we
came (to al-Muraffa½), our
people were already known
to them (the Omda and the
sheikh). In other words, we
did not come just like this,
saying, “Peace be upon you”
(Assalaamu ½alaykum – i.e.,
we did not come as
strangers). They already
7
Same remark with regard to the use of the term ‘relatives’ as in footnote 3.
87 Old Fulani in the Sennar Area (Sudan)
WAA•ÝA9A½NIMA½NAATAAL
MUALLI½IINWAL MUTFALSIĪIN
DEEL YA½NI MAA ½AAWZIIN
ÝAAJA TALIMMAHUM ½ALE
L &ALLAATA ZAATU  AWLAADUM
AL GAAMODEEL AWLAADNAAS
ASH 3HEEKH DEEL ½!SHAAN
KIDADIL ÝAAJAATAL KHALLATNA
ZAATU HASSA½ MAA NAKHUSH
ĪIHUM WA MAA NALUBU
MINNAHUM
!HALNA L +AWAAHLA
L LIGIINAAHUM GIDDAAMNA 
AL ½UMDA WA SH SHEEKH
)STAGBALOONA 7A KAAN AJ
*AWAAM½A S SAAKNIIN HINA
ADDOONABUYUUTWAGA½ADNA
ĪIHUM!L ½UMDA-USAA½AD
KAANMA½ANAASNAHINAAKĪI
+HALIIL WA½AASHOĪI+HALIIL
SAWA ,AMIN JIINA HINA
KAANO½AARĪINNAASNAYA½NI
MAA JIINAAHUM ±3ALAAMU
½ALEEKUM² -IN HINAAK
½AARĪNNAHUM WU KHAATTIIN
LEEHUM MAKAANATUM AL
ADABIYYA 7A MIMMAA JO
HINA RAÝÝABO BEEHUM  WA
WAALIDNA ADDOOHU BEETEEN 
NAAS ½!A L -ANNAAN  WA
¿Ɣ¯ ÁƔſŬƆſśƈƅ§Ã ÁƔŸƆ·śƈƅ§
ÀƎƈƆś řŠŕţ ÁƔ²Ãŕŷ ŕƈ ƓƊŸƔ
Àƍ¯ƛã žƌś§° řśƜſƅ§ ƑƆŷ
ťƔŮƅ§ ³ŕƊ ¯ƛã ž¿Ɣ¯ §ÃƈŕƂƅ§
ªŕŠŕţƅ§ů§¯ƄÁŕŮŷ¿Ɣ¯
ÀƎƔž´ŦƊŕƈŶŬƍƌś§°ŕƊśƆŦƅ§
ÀƎƊČƈ§ÃŗƆ·ƊŕƈÃ
§ÃśƔŠ ŕƈƅ ÁƔ±Ƅ°śƈ ÃśƊ§ ³
À²ƛ©ŕ·§Ãƅ§ÆŕŸŗ·ÿŕƊƍ§Ãƅ²Ɗś
ŕƍ¯Ɗŷà ®ÃƔŮ ŕƍ¯Ɗŷ ÁÃƄś
¿Ã²Áƈ§ÃśƊ°ōśŬ§¿ƍÿ¯ƈŷ
ªƄŕŬ§Ãś¯ŸƁ§ÃśƔŠ³ŗƜƅÃ
žŕƊƈ§¯Ɓ ÀƍŕƊƔƂƆƅ§ řƆƍ§ÃƄƅ§ ŕƊƆƍ£
ÁŕƄÃŕƊÃƆŗƂśŬ§ťƔŮƅ§Ã©¯ƈŸƅ§
ŕƊï£ ŕƊƍ ÁƔƊƄŕŬƅ§ řŸƈ§ÃŠƅ§
©¯ƈŸƅ§ ÀƎƔž ŕƊ¯ŸƁà ªÃƔŗ
Ɠž¾ŕƊƍŕƊŬŕƊŶƈÁŕƄ¯ŷŕŬƈ
§ÃŬ ¿ƔƆŦ Ɠž §ÃŮŕŷà ž¿ƔƆŦ
ÁƔž±ŕŷ §ÃƊŕƄ ŕƊƍ ŕƊƔŠ Áƈƅ
ÀƜŬ ÀƍŕƊƔŠ ŕƈ ƓƊŸƔ žŕƊŬŕƊ
ÀƎƊž±ŕŷ ¾ŕƊƍ Áƈ ÀƄƔƆŷ
řƔŗ¯Ɨ§ ÀƎśƊŕƄƈ ÀƎƔƅ ÁƔśŕŦÃ
žÀƎƔŗ §Ãŗţ± ŕƊƍ §ÃŠ ŕƈƈÃ
ŕ·ŷ ³ŕƊ žÁƔśƔŗ Ƌï£ ŕƊ¯ƅ§ÃÃ
řƁ±ſƅ§ŕƍ¢ÀƎƔžŕƊ¯ŸƁÞÁŕƊƈƅ§
§ÃƊŕƄŕƈŕŬÃƎƅ§ŕƊƆƍ£ÁŕƄů
ů řƁ±ſƅ§ ŕƍ¢ §¯ Ų ±ŕśƄ
ÁƔŮŕƈžƓƊŸƔŕƊŮƔŕŸś§ŕƎśŕƊŸƈ
ŕƊśŕƊƔŗ ¿ŕƄŮ¥ Ɠžŕƈ žÁƔŬƔÃƄ
³ŕƊ Ŷƈ ÀƔŕƎŗƅ§ ³ŕƊ §ÃƆŰ£
¾Ɗ§ÃŦ£ §ÃƂŗ ÁŕƄ ¿Ɣ¯ řŷ§±²ƅ§
entire cattle to Bayt al-Maal
(Muslim/Mahdiyya treas-
ury). Then the Mahdi died
and was succeeded by the
Khaliifa (½Abdullaahi). As
you know, people do not all
have the same way of
thinking; some of them re-
turned to Sa½duun and
Giree•a and others re-
mained here (in central Su-
dan – Omdurman). Those
who remained here (in Om-
durman) kept following the
Mahdi’s Khaliifa (i.e., the
Mahdi’s successor) until he
martyred in Um Dibeekraat.
After that, everyone (i.e.,
the members of our group)
looked for a (new) place to
settle. They settled in Gish-
eesh. From Gisheesh my
grandfather, his brothers
and his (paternal) cousins
moved to Shaikh ¿alÝa (vil-
lage). As soon as they came,
6KDLNK 0XতDPPDG 7RRP
the son of 6KDLNK ৫DOতD
gave them a place called
(Tireera) Kuu½DQ1DতDO6
Q: But now the Shaikh
ܑDOÝas (i.e., the members of
6KDLNK ܑDOÝa’s family) do
not socially interact with
these relatives of yours (i.e.,
the Sindiga Fulani).
No, we do not have social
relations with them (some
of the descendants of
Shaikh ¿alÝa). These
6
About 10 km west of as-Suuki.
AL -AAL!L )MAAMAL -AHDI
SHAALAD DAARAL AAKHRA WA
JAKHALIIFATAL -AHDI!AHA
ĪNAAS AL KHALAAFADILAMIN
JAAT  AN NAAS KULLAHUM
½UGUULUM MAA SAWA RAJA½O
TAANI LEE 3A½DUUN  LEE
'IREE•AWAAÝDIINISTAGHARRO
HINA!AHAL ISTAGHARROHINA
DEELMAASHIINMA½AKHALIIFAT
AL -AHDI LAGHAAYIT KHALIIFAT
AL -AHDI ISTASHHAD ĪI 5M
$IBEEKRAAT "A½AD DAAK
KULLUZOOLSHAAFLEEHUBALAD
GA½AD ĪIHA 3AKANO ĪI
'ISHEESH -IN 'ISHEESH DI
JIDDANA ØASAN WA
AKHWAANU WA AWLAAD
A½MAAMURAÝALOMINHINAAK
WA JO ØILLAT ASH 3HEEKH
¿ALÝA DI -IMMAA JO ASH
3HEEKH -AÝAMMAD 4OOM
WAD ASH 3HEEKH ¿ALÝA
ADDAAHUM MAÝALLA HINA
ISIMAA+UU½AN .AÝAL
,A MAAMUTDAAKHLIIN!SH
SHABAAB AL GAAM DA  ĪI
WAAÝIDKHATTALEEHUĪKRAĪI
RAASU !NA BAKHUTTAA LEEK
,QWHUYLHZ0XতDPPDG$EX%DNUণDVDQ-XP½a
ŕƈ ÀƎƅÃƂŷ ÀƎƆƄ ³ŕƊƅ§ žªŕŠ
ƓƅžÁïŸŬƅƓƊŕś§ÃŸŠ±ž§ÃŬ
ŕƊƍ §Ã±ƂśŬ§ ÁƔ¯ţ§Ã žřŲƔ±Ɓ
ÁƔŮŕƈ ¿Ɣ¯ ŕƊƍ §Ã±ƂśŬƛ§ ŕƍ¢
řſƔƆŦřƔŕżƅůƎƈƅ§řſƔƆŦŶƈ
ª§±ƄƔŗ¯À£Ɠž¯ƎŮśŬ§ůƎƈƅ§
¯ƆŗƌƔƅ¼ŕŮ¿Ã²¿Ƅ¾§¯¯Ÿŗ
Áƈ´ƔŮƁƓž§ÃƊƄŬŕƎƔž¯ŸƁ
ƌƊ§ÃŦ£Ã ÁŬţŕƊ¯Šů´ƔŮƁ
¾ŕƊƍ Áƈ §ÃƆţ± ƌƈŕƈŷ£ ¯ƛãÃ
ů řţƆ· ťƔŮƅ§ řƆţ §ÃŠÃ
¯Ã ÀÃś ¯ƈţƈ ťƔŮƅ§ §ÃŠ ŕƈƈ
ŕƊƍ řƆţƈ Àƍ§¯£ řţƆ· ťƔŮƅ§
¿ţƊƅ§¹ÃƄŕƎƈŬ£
ťƔŮƅ§ ³ŕƊ ŶŬƍ ÁƄƅ ³
Ŷƈ ±ƔśƄ ÁƔƆŦ§¯śƈ ŕƈ řţƆ·
¿Ɣ¯ řƁ¯ƊŬƅ§ ÀƄƆƍ£
¨ŕŗŮƅ§ ÁƔƆŦ§¯śƈ ŕƈ žƛ
Č ¯ţ§Ã Ɠž ž§¯ ÀŕƂƅ§
ƌƔƅ ªŦ
ŕƎśŦŗ ŕƊ£ ƌŬ§± Ɠž ©±Ƅž
ŕƎśŕƊŸƈ ƓƊŸƔ řţŲ§Ã ¾Ɣƅ
86
used to come through here HINAAK ĪI 'ISHEESH +ULLA
(Sennar area). At that time L GAA½DIINDEELYUSHIIRILAA
we settled there (probably MAJMUU½ATA•UMMÝAWAALI
Omdurman). When the ¯ FARDAN  JIDDAHUM
Mahdi died (1885), our MADFUUNĪI'ISHEESH*IINA
grandfather, Øasan (Jum½a), L -URAFFA½ ZEY SANAT
came here (to the western KHAMSA WA ARBA½IIN  ÝARB
side of the Blue Nile) and A ¿ILYAAN
developed (a settlement in)
Gisheesh.5 He died in Gish-
eesh. This grandfather of
ours, whose name is found
in the (Khaliifa) museum
(in Omdurman), is buried in
Gisheesh. All these people
sitting here [MuÝammad
points to them, ca. 15–20
people], their grandfather
(Øasan Jum½a) is buried in
Gisheesh. We came to al-
Muraffa½ around 1945, (the
time of) the Italian War (i.e.,
World War II).

Q: :HOOP\TXHVWLRQLVWKH ÀƄƆƍ£ Ɠƅ§¤Ŭ ŕƊ£ ¨Ɣ· ³

following: did your rela- §¯±Ƃŗƅ§ƜƅÃŕƊƍ±ƂŗƓŗ§ÃŠ
tives already come here À¸Ÿƈª¸ţƛƓƊƗ ŕƊƍƋÃÃŬ Ì
with FDWWOHRUGLGWKH\¿UVW ±ƂŗÀƍ¯ƊŷůªÃƔŗƅ§
get them here? Because I
noticed that in most of the
houses they have cattle.

There were some of our peo-
ple from 3A½DUUN3OUTHERN
$ARFUR who took their cattle
along, driving them up to
al-Fashashooya on the
White Nile. (But) they left
them (their cattle) in al-
Fashashooya and proceeded
to participate in the Mahdi’s
¿JKWLQJ 7KH\ WRRN WKH
5
A few kilometers south-west of Singa.
&I NAAS JO BEE BAGARUM DA
MIN3A½DUUN MUDARRIJINNU
KIDA LAAMIN WA††ALOOHU
L &ASHASHOOYAHINAĪI"AÝAR
!BYA• 7A KHALLOOHU HINA
WA MASHO ÝAARABO MA½A
L )MAAM AL -AHDI !L
BAGAR MASHAN LEE "EET AL
-AAL MARRA WAAÝDI KIDA
KHARATOOHU ADDOOHU "EET
Áƈ§¯Àƍ±ƂŗƓŗ§ÃŠ³ŕƊƓž
Áƈƛ §¯Ƅ ƌƊƔŠ±¯ƈ žÁïŸŬ
±ţŗƓžŕƊƍřƔÃŮŮſƅ§ƋÃƆČŰÃ
§ÃŮƈà ŕƊƍ ÀƍÃƆŦà ¶Ɣŗ£
±Ƃŗƅ§ůƎƈƅ§Àŕƈƙ§Ŷƈ§Ãŗ±ŕţ
ůţ§Ã ©±ƈ ž¿ŕƈƅ§ ªƔŗƅ ÁŮƈ
¿ŕƈƅ§ ªƔŗ Ƌï£ ƋÃś±Ŧ §¯Ƅ
±§¯ƅ§ ¿ŕŮ ůƎƈƅ§ Àŕƈƙ§
ůƎƈƅ§ řſƔƆŦ ¡ŕŠÃ ž©±Ŧƕ§
ÁƈƅůřžƜŦƅ§ž³ŕƊƓžŕƍ£

85 Old Fulani in the Sennar Area (Sudan)

been known for cattle keep-
ing since their arrival (in
Sudan). My father was born
in Sa½duun (Southern
Darfur) and his father,
Øasan (i.e., ØASAN Jum½a),
was also born in Sacduun.
But our (great) grandfather,
Jum½a, I think, entered
Sa½duun and Giree•a and he
ZDVWKH¿UVW)DOODDWL SO)DO-
laata – i.e., Fulani)4 to bring
the Tijaniyya brotherhood
in that area. This (great)
grandfather of ours brought
the Tijaniyya brotherhood
to Sa½duun. Of course, they
all (initially) came from
Maghreb (North Africa);
our (great) grandfather en-
tered Sudan via African
countries. That (great grand-
father) was Jum½a Wad-
Samiin (i.e., Jum½a, son of
Samiin). When the Mahdi
appeared, he called upon the
followers of all (Islamic) de-
nominations to come and
assist him in the Mahdiyya
Revolution against the un-
believers. They all came
from there (Darfur) under
the banner of ‘No God ex-
cept Allah and MuÝammad
is the Messenger of Allah’
(Laa ilaaha illa l-Laaha,
MuÝammadun rasuulu l-
Laah). The people who
intended to go to Mecca
4
This statement according to which Jum½a was a Fulani contrasts with that of his senior full
brother (AÝmad Abu-Bakr Øasan Jum½a; see previous interview) who claims that his paternal
great grandfather, his paternal grandfather and his father were all Arabs and that he is only
related to Fulani people from the maternal side (and not the paternal side, which constitutes the
EDVLVIRUWULEDODI¿OLDWLRQ 
½!RAB RUÝÝAL  AS SA½IYYA
MA½RUUĪIN MIMMAA JO
MIN¨ !NA WAALDI
MAWLUUD ĪI 3A½DUUN 7A
ABUUHU ØASAN YA½NI
MAWLUUD ĪI 3A½DUUN
,AAKINJIDDANA*UM½ADAJA
AµINNU AWWAL &ALLAATI
DAKHAL ĪI 3A½DUUN WA
'IREE•A YA½NI BE
T 4IJAANIYYA FOOG AL BALAD
DAAK HINAAK *IDDANA DA JA
DAKHAL BE  ARIIGA
T 4IJAANIYYAĪI3A½DUUN7A
ABA½ANKULLAHUMJOMINAL
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DAKHALBEJIHATAD DUWALAL
)FRIIQIYYA KHASHSHA
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3AMIIN ,AMMA µAHAR AL
)MAAM AL -AHDI LAMMA
L -AHDI NAAS AD DIYAANAAT
KULLAHUM½ASHAANMAAYIJU
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L -AHDIYYA ½ALE L KAFARA
7A HUM JO MIN HINAAK
KULLAHUMAAHU½ALAKALIMAT
±,AA ILAAHA ILLA L ,AAH
-UÝAMMADUN RASUUL
!LLAAH² !D DAAYIR MAASHI
-AKKA YIJI BEE HINA 7A
L FARAGA DI NIÝNA A†BAÝNA
ISTAWANNA HINA ,AMMA
L )MAAM AL -AHDI INTAQAL
JIDDANA ØASAN JA HINA 
½AMARO 'ISHEESH DI HINA
(ASSA½ HUWA MUTAWAFĪ ĪI
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ÁƄƅ ÁïŸŬ Ɠž ¯ÃƅÃƈ ƓƊŸƔ
ƌƊ¸£ ž¡ŕŠ §¯ řŸƈŠ ŕƊ¯Š
ÁïŸŬ Ɠž ¿Ŧ¯ ƓśƜž ¿Ã£
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¡ŕŠ §¯ ŕƊ¯Š ž¾ŕƊƍ ¾§¯ ¯Ɔŗƅ§
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řƎŠŗ¿Ŧ¯ÃƍƓŗ±Ÿƅ§¨±żƈƅ§
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±Ǝ¸ ŕƈƅ ÁƔƈŬ ¯Ã řŸƈŠ §¯
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84
 INTERVIEW: MUØAMMAD
ABU-BAKR ØASAN JUM½!
FULANI OF THE SINDIGA CLAN

AGE AND PLACE OF BIRTH OF THE INTERVIEWEE:

80 years, born in Khaliil
DATE AND PLACE OF THE INTERVIEW:
June 11, 2011; AL -URAFFA½AL ½5MDA
IN THE PRESENCE OF:
15–20 Fulani men of different ages (18–80 years)

Q: 8QFOH 0X‫ۊ‬DPPDG1 tell ŕƊƔƅ ¿ÃƁ ¯ƈţƈ Ɠƈŷ ³

us your full name. ¿ƈŕƄƅŕŗ¾ƈŬ§

MUØAMMAD ¯ƈţƈ
0\ QDPH LV ˶0XÝammad )SMI-AÝAMMAD!BU "AKR ÁŬţ ±ƄŗÃŗ£ ¯ƈţƈ ƓƈŬ§
Abu-Bakr Øasan Jumca; ØASAN*UM½A9AAJA (OORE űÃƍôŕŠŕƔřŸƈŠ
(Jumca, i.e., my great grand-
father, was nicknamed)
‘Yaaja-Hoore’ (i.e., the
‘wide-headed’ in Fulfulde –
because he was bold).2

Q: I want to know which ¿œŕŗƂƅ§ ¿Ƅ ¼±ŷ£ ²Ɣŕŷ ³

tribes are all living in al-  ©¯ƈŸƅ§ Ŷž±ƈƅ§ƓžřŮƔŕŸƅ§
Muraffa½(al-½Umda).

There are three tribes living 4ALAATA GABAAYIL DI Ɠž ©¯ÃŠÃƈƅ§ ů ¿ƔŕŗƁ řśƜś
in al-Muraffa½. The largest L MAWJUUDA Ī L -ARAFFA½ ªƂţ řƆƔŗƁ ±ŗƄ£Ã Ŷž±ƈƅ§
one is that of our relatives, 7A AKBAR GABIILA ÝAGGAT ŕƊƆƍ£ ÁƔ¯Ÿŗ ŕŬÃƎƅ§ ŕƊƆƍ£
the Hausa;3 then these AHALNA L (AUSA "A½DEEN ƓƆƅ§³ŕƊƅ§¿Ɣ¯ž¿Ɣ¯řƆƍ§ÃƄƅ§
Kawaahla (Arabs). They are AHALNA L +AWAAHLA DEEL  ©±§¯ƙ§ Àƍà ŕƊƍ ÀƍŕƊƔƂƅ ŕƊƔŠ
the ones we found and the DEEL AN NAAS AL LI JIINA ÁƔ¯Ÿŗ Àƍ¯Ɗŷ ŶŬƍ řƔƆƍƗ§
Native Administration is in LIGIINAAHUM HINA 7A HUM §ÃƊŕƄ¿Ɣ¯ŕƊƆƍ£řƂƔƂţƅŕŗŕƊƔŠ
their hands. Then we came. AL )DAARA L ¢!HLIYYA HASSA½ ÁƔžÃ±Ÿƈ řƔŸŬƅ§ ž¿ţ±Ì ¨±ŷ
In fact, our people were ½INDAHUM"A½DEENJIINA"E ůƅ§Ã ŕƊ£ ÿÁƈ §ÃŠ ŕƈƈ
nomad Arabs; they have L ÝAGIIGAAHALNADEELKAANO ÁŬţƋÃŗ£Ã ÁïŸŬƓž¯ÃƅÃƈ
1
The term ‘uncle’ is here used as a term of respect.
2
See also previous interview, footnote 4.
3
Here too, the use of the term ‘relatives’ is an expression of modesty (see also previous
interview, footnote 1).

83 Old Fulani in the Sennar Area (Sudan)

paternal cousins (there).4 If HINAAKMAABILGAWAD½AMM ŕƈ ŕƎƆƔŰōś ÆŕŸŗ· ©±ƈƅ§ Æŕƈŕƈś
one goes there, one will not SULAALATJIDDTAMAAMAN!L Áƈ Àƍ ÆŕŬŕŬ£ ÁƄƅ ƓŮƈŗ
¿QGDSDWHUQDOFRXVLQE\GL- MARA ABA½AN TA¢†IILAA MAA ³Ɔś
rect descent. Of course, a BIMSHI ,AAKIN ASAASAN
woman cannot constitute a HUMMIN4ULUS
EDVLV IRU HWKQLF LGHQWL¿FD-
tion. But they (i.e., our peo-
ple) are basically from
Tulus.

Q (Naa†ir AÝmad ½Umar): ŕƊ£  ±ƈŷ ¯ƈţ£ ±ŰŕƊ) ³

,KDYHDTXHVWLRQ'LG\RXU ƌśŠÃ²ž§¯ÀƄ¯Š¿§¤ŬůƊŷ
(great) grandfather come Áƈ ŕƎƂƔŕŬ ¡ŕŠ žÅ¯ řƔśƜſƅ§
along with this Fallaata ³ƆśƓžŕƎŠÃ²ś§ƜƅþŕƊƍ
(Fulani) wife of his, or did
he marry her in Tulus?

$ণ0$'
These people (i.e., my
[great] grandfather’s group
DQGWKH)DOODDWD ¿UVWPHWLQ
Libya. They (i.e., my
[great] grandfather’s group)
came walking as nomad
Arabs. He (my [great]
grandfather) met the Fal-
laata (Fulani) and entered
into them. They continued
(together), moving from
Libya and coming to Darfur.
!N NAAS DEEL ITLAAGO MIN
GHARB ,IIBIYA DI 7A LIGO
L &ALLAATADEEL JOMAASHIIN
½!RAB RUÝÝAL ,AAGA
L &ALLAATAWADAKHALĪIHUM 
WA RAAÝLIIN RAAÝLIIN MIN
,IIBIYAJO$AARFOOR
¯ƈţ£
¨±Ż Áƈ §ÃƁƜś§ ¿Ɣ¯ ³ŕƊƅ§
ž¿Ɣ¯ řśƜſƅ§ §ÃƂƅà ů ŕƔŗƔƅ
ƑƁƛ ¿Čţ± ¨±ŷ ÁƔŮŕƈ §ÃŠ
ÁƔƆţ§±Ã žÀƎƔž ¿Ŧ¯Ã řśƜſƅ§
±Ãž§¯§ÃŠŕƔŗƔƅÁƈÁƔƆţ§±

4
On March 22, 2013, I interviewed a group of Sindiga Fulani from Southern Darfur in
Omdurman, including a man whose grandfather was MuÝammad Jum½a, a brother of Øasan
Jum½a. This man also mentioned a-¿uwai as the original home of his family but reported that
his great grandfather (Jum½a) had eight sons, According to him, four of these sons migrated
to the east (i.e., central Sudan) and four remained in Darfur. He mentioned that his great
grandfather was nicknamed ‘Jiga-Wuldu’ (‘vulture’s forehead’) because he was bold. Likewise,
a full brother of AÝmad Abu-Bakr Øasan Jum½a (see next interview) reported that their great
grandfather (i.e., Jum½a) was nicknamed ‘Yaaja-Hoore’ (‘the wide-headed’) due to his boldness.

,QWHUYLHZ$তPDG$EX%DNUণDVDQ-XP½a 82
people can join. We know
that Shaikh MuÝammad
Toom played a big role in
the making of these big
Ansar3 families…

Shaikh MuÝammad Toom
(son of Shaikh ¿alÝa)
welcomed them, saying,
“These are my relatives.”
This is recorded. When
Shaikh MuÝammad Toom
met these relatives of his in
Omdurman, he said: “These
are my relatives.” After-
wards, they came and
settled here and on the
eastern side (of the Blue
Nile), where he gave them
this village of (Tireera)
Kuu½ an-NaÝal, saying that
they were his paternal
cousins.
!SH 3HEEKH -AÝAMMAD
4OOMTA¢AHHALBEEHUMWU
GAAL DEEL AHALU !L KALAAM
DA MUSAJJAL !SH 3HEEKH
-AÝAMMAD 4OOM  AHALU
DEEL LAMMA LAAGAHUM ĪI
5MDURMAANGAALDEELAHALI
7U BA½AD DAAK JO SAKANO
HINA  WU BAR•U SH SHARIG
DAADDAAHUMGHARIYAT+UU½
AN .AÝAL DI GAAL DEEL
AWLAAD½AMMU
ÀƎƔŗ ¿ƍČ ōś ÀÃś ¯ƈţƈ ťƔŮƅ§
§¯ ÀƜƄƅ§ ƌƆƍ£ ¿Ɣ¯ ¿ŕƁÃ
ƌƆƍ£žÀÃś¯ƈţƈťƔŮƅ§¿ŠŬƈ
¿ŕƁÁŕƈ±¯ƈ£ƓžÀƍŕƁƛŕƈƅ¿Ɣ¯
§ÃƊƄŬʾ§¯¯ŸŗÃƓƆƍ£¿Ɣ¯
Àƍ§¯£ž§¯½±Ůƅ§ÃŲ±ŗÞŕƊƍ
¿Ɣ¯ ¿ŕƁ ů ¿ţƊƅ§ ¹ÃƄ řƔ±Ɓ
ƌƈŷ¯ƛã

Q: Well, they (some of the ťƔŮƅ§ ³ŕƊ Àƍ ¨Ɣ· ³

descendants of Shaikh ŕƊ£ řƔƊƔŬţ §ÃƅÃƂŗ  ÀÃś ¯ƈţƈ
MuÝammad Toom) claim §¯ ¨ŬƊƆƅ ±ƔŬſś ±Ɣ§¯ ªƊƄ
that they are Øuseiniyya. I ±ŠŮ ÀƄ¯Ɗŷ ŕƈ Ɠƅ ªƆƁ ªƊ¥
want you to explain to me ƓƊƅōŬ ¿Ã² §°¥ ƓƊŸƔ ¨ŬƊ
this (blood) relationship. ¿Ɣ¯ řƁ¯ƊŬƅ§ řśƜſƅ§ ¿ÃƁ£
You said that you don’t have řƔƊƔŬţÀƎƆŰ£
a pedigree. So, if someone
asked me about them, could
I say that these Sindiga
Fallaata (i.e., these Sindiga
Fulani) are originally
Øuseiniyya?

No, their maternal uncles ,A  KHUWAALUM ĪI 4ULUS  ¯Ã ÁƄƅ ž³Ɔś Ɠž ÀƎƅ§ÃŦ žƛ
are in Tulus (Southern LAAKIN WAD ½AMM MAA ƑŮƈÃƅ¿Ã²ƅ§Àƍ¯ƊŷŕƈÀŷ
Darfur), but they have no ½INDAHUM!Z ZOOLLAWMASHA ¯ŠřƅƜŬÀŷ¯ÃƑƂƆŗŕƈ¾ŕƊƍ

3
Ansar (Ar. an†aar) are followers of the Mahdi and adherents to Mahdist ideology.

81 Old Fulani in the Sennar Area (Sudan)

for our (great) grandfather,
he was an Arab. We have
roots in Darfur in a place
called a-¿uwai, but all our
people originate from one
person (Jum½a) who begot
¿YHPHQ VRQV 
Q: An Arab from which
tribe? Do you have an idea?
By Allah, what we came to
know is that he left a pedi-
gree, but there is a certain
group of people who kept it
(hidden) in order to confuse
our identity; but history re-
vealed it for us. He de-
scended from an Arab from
Marrakesh (in Morocco).
There were groups (of
Arabs) which used to enter
Andalusia. Of course, there
were groups which did not
enter Andalusia; members
of these groups entered
Africa; it is said that our
(paternal) (great) grandfa-
ther descended from a
(male) member of one of
the latter groups.
Q: We know that people
who move from a place to
another, may, for example,
have relatives who have
(founded) a village in that
other place… (In this vil-
ODJH  WKHUH PD\ EH D 6X¿
brotherhood (৬DULLJD
৬DULLTD) with a big tuggaaba
(a place for learning and
reciting the Qur’an) that
LAAKINJAABKHAMSARIJAAL
7ALLAAHISH SHIL ½IRIFNAAHU
Ī NISBA KHATTAAHA LAAKIN Ī
JIHA MALAKATAA ½ASHAAN
YILAKHBIU LEENA  LAAKIN AT
TAARIKH BAYYANAA LEENA
"A½DEEN HU ; HUWA=
½!RABI MIN -ARAAKISH !L
FULUUL AL KAAN BITADKHUL
ZAMAAN AL !NDALUS Ī
L FUTUUÝAAT AL )SLAAMIYYA
&I FULUUL ABA½AN MAA
KHASHSHAT AL !NDALUS 
AFRAAD JO DAKHALO )FRIIQIYA
&AYUQAALINNUJIDDANAMIN
BA½A•AL FULUULDI
,QWHUYLHZ$তPDG$EX%DNUণDVDQ-XP½a
 řƆƔŗƁ ƓśŕƔ Áƈ Ɠŗ±ŷ ³
©±Ƅž¾¯Ɗŷ
řŗŬƊ Ɠž ƋŕƊž±Ÿƅ§ ƓŮƅ§ ĺ§Ã
ŕƎśƄƆƈ řƎŠ Ɠž ÁƄƅ ŕƍŕśŦ
ťƔ±ŕśƅ§ÁƄƅžŕƊƔƅ§ÃśŗŦƆƔÁŕŮŷ
ÁƈƓŗ±ŷÃƍÁƔ¯ŸŗŕƊƔƅŕƎƊČƔŗ
¿Ŧ¯śŗ ÁŕƄƅ§ ¿ÃƆſƅ§ ´Ƅ§±ƈ
ªŕţÃśſƅ§ Ɠž ³ƅ¯ƊƗ§ Áŕƈ²
ÆŕŸŗ· ¿ÃƆž Ɠž řƔƈƜŬƙ§
§ÃŠ ¯§±ž£ ž³ƅ¯ƊƗ§ ªŮŦ ŕƈ
ŕƊ¯Š ƌƊ¥ ¿ŕƂƔž ŕƔƂƔ±ž¥ §ÃƆŦ¯
ů¿ÃƆſƅ§¶ŸŗÁƈ
ŕƈƅ³ŕƊƅ§ƌƊ¥¼±ŸƊÁţƊ³
ÆŕƊŕƔţ£žÁŕƄƈƅÁŕƄƈÁƈ§ÃƅÃţśƔ
§ÃƊÃƄƔÀƎƆƍ£Áƈ³ŕƊƓžÁÃƄŗ
ª§°ƅŕŗ ÿřƆţ Àƍ¯Ɗŷ ÆƜŝƈ
Ɠž žřƔžÃŰ ½±· Ɠž ÁÃƄƔ
ÀƎƔƆŷ§ÃŮƈƔ³ŕƊƅ§©±ƔŗƄřŗŕƂś
ťƔŮƅ§ ƌƊ¥ ¼±ŸƊŗ ÁţƊ ƓƊŸƔ
±ƔŗƄ ±Ã¯ ¨Ÿƅ ÀÃś ¯ƈţƈ
±ŕŰƊƗ§ řŷŕśŗ ±ŬƗ§ ƌƊ¥ Ɠž
ÿů©±ƔŗƄƅ§
80
 INTERVIEW: AØMAD
ABU-BAKR ØASAN JUM½!
AGE AND PLACE OF BIRTH OF THE INTERVIEWEE:
78 years, born in Khaliil
DATE AND PLACE OF THE INTERVIEW:
June 11, 2011; AL -URAFFA½AL ½5MDA 
IN THE PRESENCE OF:
Naa†ir AÝmad ½Umar, 35 years, born in Maiurno

Q: First, we want you to ¯ Đ̄ Ÿś řƔ§¯ŗƅ§ Ɠž ¾Ɗ±Ɣ§¯ ³

enumerate for us all the Ŷž±ƈƅ§ƓžřŮƔŕŸƅ§¿œŕŗƂƅ§ŕƊƔƅ
tribes living in al-Muraffa½ ŕƎƆƄ©¯ƈŸƅ§
al-½Umda.

AØMAD
The original inhabitants of
al-Muraffa½ (village) are
the Kawaahla (Arabs). Af-
terwards, we came and our
relatives,1 these Hausa,
came (after us). In the be-
ginning we were Fallaata
(i.e., Fulani), but now we
are Øuseinaab. First, our
(great) grandfather (Jum½a)
was an Arab;2 he entered
into the Fallaata (i.e., he af-
¿OLDWHG KLPVHOI WR WKHLU
group). We fully respect the
Fallaata, but it was our
(great) grandmothers who
were Fallaata; the Fallaata
are our maternal uncles. As
!WWALAN AL -URAFFA½ AS
SUKKAAN AL ¢A†LIYYIIN HUM
AL +AWAAHLA BA½ADDAJIINA
NIÝNAWAJOAHALNAL (AUSA
DEEL.IÝNA AWWAL&ALLAATA
LAAKIN HASSA½ ØUSEINAAB
!WWALAN NIÝNA JIDDANA
½!RABI  DAKHAL AL &ALLAATA 
WAL &ALLAATANIÝNANAKINNA
LEEHUM KULLU TAGHDIIR
,AAKIN ÝABBOOBAATNA
&ALLAATA AL &ALLAATA
KHEELAANNA!MMAJIDDANA
½!RABI ½)NDANA JUZUUR ĪI
$AARFOOR ĪI ÝITTA ISIMA A
¿UWAI !L ISIM
YISAMMUUNA3INDIGALAAKIN
NAAS ASAASAN ZOOL WAAÝID
¯ƈţ£
ÁƔƔƆŰƗ§ ÁŕƄŬƅ§ Ŷž±ƈƅ§ ƛÆã
ÁţƊŕƊƔŠ§¯¯ŸŗžřƆƍ§ÃƄƅ§Àƍ
žÁţƊ ¿Ɣ¯ ŕŬÃƎƅ§ ŕƊƆƍ£ §ÃŠÃ
¨ŕƊƔŬţŶŬƍÁƄƅřśƜž¿Ã£
¿Ŧ¯ žƓŗ±ŷ ŕƊ¯Š ÁţƊ Æƛã
ÁƄƊ ÁţƊ řśƜſƅ§Ã žřśƜſƅ§
ŕƊśŕŗÃŗţ ÁƄƅ ±Ɣ¯Ƃś ¿Ƅ ÀƎƔƅ
ŕƊ¯Šŕƈ£ŕƊƜƔŦřśƜſƅ§žřśƜž
±Ãž±§¯Ɠž±Ã°ŠŕƊ¯ƊŷƓŗ±ŷ
ÀŬƛ§ Å÷ƅ§ ŕƎƈŬ§ řśţ Ɠž
ÆŕŬŕŬ£³ŕƊÁƄƅřƁ¯ƊŬŕƊÃƈŬƔ
řŬƈŦ ¨ŕŠ ÁƄƅ ¯ţ§Ã ¿Ã²
¿ŕŠ±

1
The use of the term ‘relatives’ is in this context an expression of modesty. In the Sudan, the
term is often used by members of an ethnic group who perceive themselves as socially superior
when referring to an ethnic group regarded as socially inferior. They say ‘relatives’ in an
attempt of being modest vis-à-vis the other group.
2
This statement according to which the informant’s paternal (great) grandfather was an Arab
contrasts with that of his younger full brother (MuÝammad Abu-Bakr Øasan Jum½a; see next
interview) who stresses that his father, his paternal grandfather and paternal great grandfather
were all Fulani by agnatic descent.

79 Old Fulani in the Sennar Area (Sudan)

 Photo 18: MuÝammad Al-Amiin Øasan Ibrahiim (on the left), Commissioner of as-Suuki Locality
(BADR AL-DIIN M. AL-AMIIN, 2012)

77 Old Fulani in the Sennar Area (Sudan)

 does not deny being so.
This made many people in
as-Suuki, who formerly
used to see this issue (being
Fallaata/Fulani) as a kind of
inferiority, start to get rid of
this feeling of inferiority
and appear on the surface.
The few people who still
have a complex regarding
this issue have started to be
confronted with the reality.
Recently, there was some-
one who went to have a cer-
WL¿FDWHRIQDWLRQDOLW\LVVXHG
for him. When asked about
his tribe, he said:
“Øuseinaab.” They (i.e., the
authorities concerned) said
to him: “There is nothing
like this in the list of the Su-
danese tribes.” In the end
he said: “Fallaata Sindiga”
(i.e., Fulani of the Sindiga
clan). This story was relat-
ed to me by someone called
Ayyuub MuÝammad Booyi.
Even historians say that it
(i.e., ‘Øuseinaab’) is not
FODVVL¿HG DV D 6XGDQHVH 
tribe, not even as a clan. So,
they started to become real-
istic and go back to their
original tribes.
3UUKI AL LIKAANOSHAAYĪIN řŷŕśŗ řƈœŕƂƅ§ Ɠž §¯ Ų ÀƜƄ
AL MAS¢ALA ZEY ĪIHA NOO½ řƔŕƎƊƅ§ Ɠž řƔƊ§¯ÃŬƅ§ ¿œŕŗƂƅ§
MIN AD DUUNIYYA  FA BIGO řƁ¯ƊŬ ƓśƜž ƓŦ§ ŕƔ ¿ŕƁ
TAKHALLU ½AN AD DUUNIYYA ¯ţ§Ã Ɠƅ ŕƍŕƄţ ů řŰƂƅ§
WAYIµHARU½ALAS SAÝ"A½• Ƒśţ ÅÃŗ ¯ƈţƈ ¨ÃƔ£ ƌƈŬ§
AL GILLAAL LIHUMAL MAS¢ALA řſƊŰƈŕƈƓƍ§ÃƅŕƁÁƔŦ±¤ƈƅ§
DI LISSA½ MUT½AGGIDIIN §Ã¯ŗªƔŗÀŮŦŕƈÿœŕŗƂƅ§Áƈ
MINNAA BADO YISADMU BE Ɠƅ§ÃŸŠ±ƔÃÁƔƔŸƁ§Ã§ÃƊÃƄƔÁƕ§
L WAAQI½9A½NIGARIIBAATDI řƔƆŰƗ§ÀƎƆƔŕŗƁ
Ī WAAÝID MASHA YIALLI½
JINSIYYA  GAAMO SA¢ALOOHU
MINGABIILTU,AMMAZAKAR
AL GABIILA GAAL HUWA
±ØUSEINAAB² 'AALO LEEHU
MAAĪ KALAAM ZEY DA Ī
L QAA¢IMA BITAA½AT AL
QABAA¢IL AS 3UUDAANIYYA
&IN NIHAAYAGAAL±9AAKHI
&ALLAATI 3INDIGA² !L GI††A
DIÝAKAAHALEYWAAÝIDISMU
!YYUUB-AÝAMMAD"OOYI
&I ASHYAA¢ ZEY DI ØATTA
L MU¢ARRIKHIIN GAALO HIYA
MAA MU†ANNAFA MIN AL
QABAA¢IL WA MAA KHASHUM
BEET "ADO L ¢AAN YIKUUNU
WAAQI½IYYIINWAYIRJA½ULEE
GABAAYILUMAL ¢A†LIYYA
,QWHUYLHZ0XতDPPDG$O$PLLQণDVDQ,EUDKLLP 76
Tunisia,” from so-and-so…
Why didn’t this development
apply to as-Suuki people?
Why didn’t as-Suuki people
try to get rid of what some
people regard as a ‘stigma’,
the ‘stigma’ of being
Fallaata (Fulani)?
Frankly speaking, in the
past there were complexes
resulting from lack of edu-
cation. There were also
some (blameworthy) ‘cus-
toms’ (deeds) by some
tribes, which were (wrong-
ly) attributed to the Fallaata
(Fulani). This made some
people feel ashamed to say
that they were Fallaata. But
in the last decades, educa-
tion has spread and the
educated members of the
(Fallaata/Fulani) tribe them-
selves, the medical doctors,
the engineers (and so on),
say loudly that they are Fal-
laata. So, many people
(with a passive attitude to-
ZDUGDI¿OLDWLRQWRWKLVWULEH 
have now seen that this per-
son is an engineer; this one
is a minister; that one is a
commissioner of a locality;
yet, they (these educated
people) do not deny being
Fallaata… well-known peo-
ple in the society. Even you,
Professor Abu-Manga; peo-
ple know this professor in
the whole Sudan… having
educational programs on
TV; he is a Fallaata and he
75 Old Fulani in the Sennar Area (Sudan)
"E †ARAAÝA KIDA Ī ½UGAD
ZAMAAN¨$IKULLAANAATIJA
MIN ½ADAM AT TA½LIIM 7A
KAAN Ī ½AADAAT KIDA MIN
BA½• AL QABAA¢IL AL
MANSUUBA LE L &ALLAATA
9A½NI DI KHALLAT BA½A• AN
NAAS YIKHTASHU YIGUULU
&ALLAATA ,AAKIN AL ¢AAN Ī
AL ½UQUUD AL AKHIIRA
T TA½LIIMINTASHARWAABNAA¢
AL GABIILA NAFSAHUM AL
MUT½ALLIMIINWAD DAKAATRA
WA L MUHANDISIIN BIJAAHRU
INNAHUM &ALLAATA  BIGO
WAA•ÝIIN &A DI KHALLAT
KATIIRMINAN NAASYANFU•U
L GHUBAAR BITAA½ INNAHUM
MUNZAWIIN BIGO HASSA½
LAMMASHAAFODAMUHANDIS
&ALLAATI  WU DA WAZIIR
&ALLAATI  WU DA MU½TAMAD
&ALLAATI WU MAA NAAKIR 
ZOOL Ī L MUJTAMA½ WAA•IÝ
WAMA½RUUF¨7AÝATTAINTA
YAA "ROFESAR  "ROFESAR
!BU -ANGA  HASSA½ HUM
½AARĪIN AL BROFESAR DA ½ALA
MUSTAWA S 3UUDAAN¨
BARAAMIJ TA½LIIMIYYA Ī
T TILĪZYOON&ALLAATIWAMAA
NAAKIRAA WA KIDA¨ $I
KHALLAT KASIIR JIDDAN JIDDAN
MINAN NAASĪIMANIGATAS
ÿÁŕƈ²¯ÉƂŷƓž§¯Ƅřţ§
Ê ±Űŗ
À¯ŷ Áƈ řŠśŕƊ ŕƎƆƄ ů
§¯Ƅ ª§¯ŕŷ Ɠž ÁŕƄà ÀƔƆŸśƅ§
řŗÃŬƊƈƅ§ ¿œŕŗƂƅ§ ¶Ÿŗ Áƈ
¶ŸŗªƆŦůƓƊŸƔřśƜſƆƅ
ÁƄƅřśƜž§ÃƅÃƂƔ§ÃŮśŦƔ³ŕƊƅ§
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ÀƎŬſƊ řƆƔŗƂƅ§ ¡ŕƊŗ£Ã ±ŮśƊ§
ÁƔŬ¯ƊƎƈƅ§Ã ©±śŕƄ¯ƅ§Ã ÁƔƈƆŸśƈƅ§
§ÃƂŗ žřśƜž ÀƎƊ¥ §Ã±ƍŕŠŗ
±ƔśƄ ªČƆŦ ůž ÁƔţŲ§Ã
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ŕƈƅ ŶŬƍ §ÃƂŗ ŸÁƔòƊƈ ÀƎƊ¥
§¯Ã ƓśƜž ³¯ƊƎƈ §¯ §ÃžŕŮ
ƓśƜž ¯ƈśŸƈ §¯Ã ƓśƜž ±Ɣ²Ã
ŶƈśŠƈƅ§ Ɠž ¿Ã² ž±ƄŕƊ ŕƈÃ
ªƊ¥ƑśţÃÿ¼Ã±ŸƈÃŢŲ§Ã
žřƂƊƈÃŗ£±ŬƔžÃ±ŗž±ŬƔžÃ±ŗŕƔ
§¯±ŬƔžÃ±ŗƅ§ÁƔž±ŕŷÀƍŶŬƍ
şƈ§±ŗ ÿÁ§¯ÃŬƅ§ÄÃśŬƈƑƆŷ
ƓśƜž ÁÃƔ²ſƆśƅ§ Ɠž řƔƈƔƆŸś
ªČƆŦ ů ÿ§¯Ƅà ŕƍ±ƄŕƊ ŕƈÃ
Ɠž ³ŕƊƅ§ Áƈ Ƨ¯Š Ƨ¯Š ±ƔŝƄ
§ÃƊŕƄ ƓƆƅ§ žƓƄÃŬƅ§ řƂ·Ɗƈ
¹ÃƊ ŕƎƔž Ų řƅōŬƈƅ§ ÁƔſƔŕŮ
Áŷ §ÃƆŦś §ÃƂŗž žřƔƊïƅ§ Áƈ
ƑƆŷ §Ã±Ǝ¸Ɣà ů řƔƊïƅ§
Àƍ ƓƆƅ§ řƆƂƅ§ ¶Ÿŗ Ţ·Ŭƅ§
ŕƎƊƈÁƔ¯ƂŸśƈŶŬƅůřƅōŬƈƅ§
ƓƊŸƔ ŶƁ§Ãƅŕŗ §Ãƈ¯·ŰƔ §Ã¯ŗ
ƑŮƈ ¯ţ§Ã Ɠž ů ªŕŗƔ±Ɓ
Áƈ ƋÃƅōŬ §ÃƈŕƁ žřƔŬƊŠ ŶĐƆ·Ɣ
¿ŕƁ řƆƔŗƂƅ§ ±Ƅ° ŕƈƅ ƌśƆƔŗƁ
ƓžŕƈƌƔƅ§ÃƅŕƁ¨ŕƊƔŬţÃƍ
 it is because I came as
commissioner of the locali-
ty and belong to these tribes.
But, in as-Suuki, there are
whole quarters inhabited
exclusively by the Fallaata.
They themselves speak
(about it) and say to me:
“All this quarter belongs to
your relatives;4 this whole
quarter belongs to the Fal-
laata Zarruugaab; and so on
and so forth.” Formerly,
they were not apparent to
other people (as Fallaata/
Fulani), but now they have
started to activate this iden-
tity: “We are Fallaata, but
we do not speak the vernac-
ular (Fulfulde); we were
not taught the vernacular.”
They have got rid of this
complex and started to
‘enter’ the society with their
identity as Fallaata (i.e.,
Fulani).
Q: Well, according to expe-
rience, when the Fallaata
(Fulani) lose their (ances-
tral) language and all (as-
pects of) their culture, and
their language becomes
Arabic, they start to change
their (ethnic) identity. They
start to say: “We are not
Fallaata (Fulani); we
are…” They then adopt the
name of another tribe:
Øuseiniyya, Øuseinaab,
and so on. They also say:
“Our father came from
4
The term ‘relatives’ is used loosely here to stress shared ethnic background.
AÝYAA¢KAAMLAMAGFUULALE ŕƊÃƈƆŷŕƈžÁ·±ƊŗŕƈÁƄƅřśƜž
L QABAA¢IL BITAA½AT AL ªƅŕŮƊ§ ¾Ɣ¯ ©¯ƂŸƅ§ řƊŕ·±ƅ§
&ALLAATA(UMBENAFSAHUM Ɠž §ÃŮŦƔ §Ã¯ŗà žÆŕƈŕƈś ÀƎƊČƈ
BITÝADDASU BIGUULU LEY řśƜžÀƎƊ¥³ŕŬ£ƑƆŷŶƈśŠƈƅ§
±!L ÝAY DA KULLU AHALAK  AL Æŕƈŕƈś
ÝAY DA KULLU &ALLAATA
:ARRUUGAAB  WU MAA TA½RIF
KAZAA²(UMKAANOZAMAAN
MAA µAAHRIIN LE N NAAS 
LAAKIN AL ¢AAN BADO
YITÝARRAKU±.IÝNA&ALLAATA
LAAKIN MAA BINARUN  MAA
½ALLAMOONA R RUAANA² !L
½UGDA DIIK INSHAALAT
MINNAHUM TAMAAMAN  WA
BADO YIKHUSHSHU Ī
L MUJTAMA½ ½ALA ASAAS
INNAHUM &ALLAATA
TAMAAMAN
žřŗ±Šśƅ§ ¨Ŭţ ž¨Ɣ· ³
ÀƎśŷŕśŗřżƆƅ§§Ã¯ƂſƔŕƈƅřśƜſƅ§
ƓƍÀƎśżƅƑƂŗśÃŕƎƆƄÀƎśžŕƂŝÃ
řƔÃƎƅ§ §Ã±ĐƔżƔ §Ã¯śŗŗ řƔŗ±Ÿƅ§
ŕƈÁţƊ§ÃƅÃƂƔ§Ã¯śŗƔžÀƎśŷŕśŗ
Å£ÀŬ§§ÃŗƔŠƔÿÁţƊžřśƜž
ÿ¨ŕƊŬţžřƔƊƔŬţžřƔƊŕśřƆƔŗƁ
Áƈà ³ƊÃś Áƈ Å੠ŕƊ¯Š
ŕƈƌƔƅůřƔŕƄţƅ§ÁƔÃÃÁƔÃ
ƌƔƅ ƓƄÃŬƅ§³ŕƊƑƆŷªƂŗ·Ɗ§
§ÃŰƆŦśƔ§ÃŸŬŕƈƓƄÃŬƅ§³ŕƊ
řƈŰÃƅ§ ¶Ÿŗƅ§ ƋñŗśŸƔ ŕƈƈ
ůřśƜſƅ§řŷŕśŗ
,QWHUYLHZ0XতDPPDG$O$PLLQণDVDQ,EUDKLLP 74
from West Africa, and the řƔƆţƈ Ɠž ¿Ɣ¯ ÁƔśŷÃƈŠƈƅ§
British did not want the Old ƓžÃ ¿ƈŕŸśƅ§ Ɠž žƓƄÃŬƅ§
Fulani to go backward. ů¿œŕŬƈƅ§ƓžÃÀƔƍŕſƈƅ§
Now, of course, the Fallaa-
ta Mawaaliid have become
culturally and linguistically
Arabs while these here (the
new Fulani immigrants, i.e.,
these Post-Mahdism Fulani
immigrants) still speak the
vernacular and their cul-
ture (still) includes rem-
nants (aspects) from West
Africa. To what extent do
you feel that there is a line
of demarcation between
these two groups in as-Suu-
ki Locality, in interactions,
concepts and such matters?

Before coming here, I used 'ABLIMAAAJIS 3UUKIKUNTA ŶƈŬŗªƊƄƓƄÃŬƅ§ƓŠ£ŕƈ¿ŗƁ

to hear that there are Fal-
laata Mawaaliid, Fallaata
Zarruugaab (i.e., Fulani of
the Zarruugaab clan), Fal-
laata (Fulani) I don’t know
what… (I heard that) they
were not willing to interact
with the other Fallaata in
(–aabuun) Galaadiima and
Maiurno.2 But frankly
speaking, now this tenden-
cy has almost disappeared.
People come and say to me:
“I am your cousin.”3 In the
past, they did not say that
they were Fallaata; instead,
they used to say that they
were Sindiga. Now they say
it loudly (that they are
Fallaata)… I don’t know if
2
These are Fulfulde-speaking Fulani.
3
The term ‘cousin’ is used loosely here to stress shared ethnic background.
BASMA½ INNU Ī &ALLAATA
-AWAALIIDWA&ALLAATAMAA
TA½RIF :ARRUUGAAB  WA Ī
&ALLAATA¨ HUM
MUNKAMISHIIN MIN AL
&ALLAATA T TAANIIN NAAS
'ALAADIIMA WA -AAYIRNO
,AAKIN †ARAAÝATAN  AL ¢AAN
YA½NI L MAS¢ALA DI TAKAAD
TAKUUNINTAFAT"IJUUNINAAS
BIGUULU LEY ±!NA WAD
½AMMAK²+AANOĪS SAABIQ
MAA BIGUULU HUM &ALLAATA
AW YIGUULU LEEK HUM
3INDIGA ,AAKIN AL ¢AAN
HUMBIJAAHRUBEEHA BIGO¨
!NAMAA½AARIF HALLA¢ANNI
JIIT MU½TAMAD  WA BIGIIT
MIN AL GABAAYIL DI WALLA
,AAKIN Ī S 3UUKI DI Ī
ŕƈřśƜžÃ¯Ɣƅ§ÃƈřśƜžƓžƌƊ¥
ÿřśƜž ƓžÃ ž¨ŕƁñ² ¼±Ÿś
ÁƔƊŕśƅ§řśƜſƅ§ÁƈÁƔŮƈƄƊƈÀƍ
ÁƄƅ ÃƊ±Ɣŕƈà ŕƈƔ¯ƜƁ ³ŕƊ
ůřƅōŬƈƅ§ƓƊŸƔÁƕ§žřţ§±Ű
³ŕƊƓƊÊŗªſśƊ§ÁÃƄś¯ŕƄś
§ÃƊŕƄ¾ƈŷ¯ÃŕƊ£Ɠƅ§ÃƅÃƂŗ
řśƜžÀƍ§ÃƅÃƂŗŕƈ½ŗŕŬƅ§Ɠž
ÁƄƅ řƁ¯ƊŬ Àƍ ¾Ɣƅ §ÃƅÃƂƔ ã
ÿ§ÃƂŗžŕƎƔŗ§Ã±ƍŕŠŗÀƍÁƕ§
ªƔŠƓƊƗ¿ƍž¼±ŕŷŕƈŕƊ£
ů¿ƔŕŗƂƅ§ÁƈªƔƂŗà ¯ƈśŸƈ
ů ƓƄÃŬƅ§ Ɠž ÁƄƅ  ƜƅÃ
¿œŕŗƂƆƅřƅÃſƂƈřƆƈŕƄ¡ŕƔţ£Ɠž
ÀƎŬſƊŗ Àƍ ů řśƜſƅ§ řŷŕśŗ
§¯ Ɠţƅ§ Ɠƅ §ÃƅÃƂŗ §Ãŝ¯ţśŗ
řśƜžƌƆƄ§¯Ɠţƅ§ž¾Ɔƍ£ƌƆƄ
Àƍ §°Ƅ ¼±ŸśŕƈÞ¨ŕƁñ²
ž³ŕƊƆƅÁƔ±ƍŕ¸ŕƈÁŕƈ²§ÃƊŕƄ
ÁţƊ §ÃƄ±ţśƔ §Ã¯ŗ Áƕ§ ÁƄƅ

73 Old Fulani in the Sennar Area (Sudan)

one another without any YA½NI Ī QABAA¢IL ¾¯ƊŷÿŕżŮ¿Š±ªƊ¥ ½œŕŷ
tribal distinction. I neither MUTZAWWIJA MA½A BA½A• Ɠžŕƈªŗ Å£Ɠƅªƈ¯Ƃś§¿żŮ
witnessed nor have been BIDUUN AYYI FAARIQ !NA ƜƅÃƓśƜžªƊ¥¾Ɣƅ¿ÃƂŗ¿Ã²
told about someone who MAA HA•ARTA WALA ÝAKO LEI §°Ƅ Ɯƅà ƓƂƔŕŮ Ɯƅà ƓƆŸŠ
asked the hand of a woman INNU Ī ZOOL ITGADDAM WA Àƍ¯Ɗŷŕƈů
in marriage (and tribal af- BIGATAL GABIILA½AA¢IQ )NTA
¿OLDWLRQ EHFDPH DQ REVWD- RAJUL SHAGHAAL WA ½INDAK
cle). If you have a work SHOGHOLITGADDAMTALEEAYII
(i.e., a source of income) BITT MAAĪ ZOOL BIGUUL LEEK
and ask the hand of any girl, INTA &ALLAATI WALLA *A½ALI
nobody will care about WALLA 3HAAYGI WALLA KAZAA
your being Fallaati (pl. Fal- $IMAA½INDAHUM
laata – i.e., Fulani) or Ja½Ali
(pl. Ja½liyyiin) or Shaaygi
(pl. Shaaygiyya); they (as-
Suuki people) do not have
this (i.e., ethnic identity as
an obstacle to marriage).

Q: Well, as colonial rulers, ±ŕƈŸśŬƛ§ ž¨Ɣ· ³

the British tried to isolate ƌƊ¥ ƑŸŬ ŕƈ Ų ƓƊŕ·Ɣ±ŗƅ§
the South (of Sudan) from ž¿ŕƈŮƅ§ Áƈ ¨ÃƊŠƅ§ ¿²ŸƔ
the North in the same way ÁÃƄƔƓƆŦƔŕƈƌƊ¥ƑŸŬ¾ƅ°ƄÃ
they tried to hinder any co- ÁƔƈƔ¯Ƃƅ§řśƜſƅ§ÁƔŗÁÃŕŸśƓž
operation between the old Ɠž ÁŕƄ ¯§¯Šƅ§ ÁƔ±ŠŕƎƈƅ§Ã
and the new Fallaata (Fu- §ÃƆŦƔ ŕƈ ƌƊ¥ ©¯ƈŸśƈ řŬŕƔŬ
lani) immigrants. There ƓƄÃŬƅ§ Ɠž ¯Ɣƅ§Ãƈƅ§  řśƜſƅ§
was an intentional policy §ÃƆŰśƔ  řţƆ· ťƔŮƅ§Ã §±Ɣ±śÃ
not to allow (Fallaata) ƌƊ¥ÀƎśŠţřƊŕČ·±ƅ§řśƜſƅ§Ŷƈ
Mawaaliid1 (in as-Suuki, §ÃŠƅ§ ÀƎŰœŕŰŦ ¿Ɣ¯ À§¯Ƃƅ§
Tireera Kuu½ an-NaÝal and µƜŦ ŕƔƂƔ±ž¥ ¨±Ż Áƈ ŕƎƔŗ
6KDLNK ܑDOÝa) to have con- §ÃŸŠ±Ɣ ÀƎƊ±Ɣ§¯ ŕƈà ªţƈś§
tact with vernacular-speak- řƂ·Ɗƈƅ§ ÆŕŸŗ· ŶŬƍ ¡§±Ã Ɠƅ
ing Fallaata. Their argu- ¯§¯ŠřśƜžÃÁƔƈƔ¯ƁřśƜžŕƎƔž
ment was that these Old ¨±ŷ§ÃƂŗµƜŦ¾ƜƔ¯ÆŕŸŗ·
Fulani (i.e., these Fallaata ŶŬƅ ¿Ɣ¯ ƌƊ¥ ŕƈƊƔŗ řżƅÃ řžŕƂŝ
Mawaaliid) had already Áƈ ŕƔŕƂŗ ŕƎƔž ÀƎśžŕƂŝà §ÃƊ·±ŗ
lost the characteristics they ¯ţ Å£ ƑƅŐž ŕƔƂƔ±ž¥ ¨±Ż
had once brought with them ÁƔŗ¿Űŕž·ŦƓžƌƊŕŗ³ţś
1
The term ‘Fallaata Mawaaliid’ (or ‘al-Fallaata al-Mawaaliid’) is used (by others) to designate
those Fulani whose mothers are from non-Fulfulde-speaking Fulani groups or more broadly
from Arab tribes. The term is largely applicable to the Old Fulani of Shaikh ¿alÝa (village) and
as-Suuki.

,QWHUYLHZ0XতDPPDG$O$PLLQণDVDQ,EUDKLLP 72
 INTERVIEW: MUØAMMAD AL-AMIIN
ØASAN IBRAHIIM (COMMISSIONER OF
AS-SUUKI LOCALITY)
BORNO FULANI

AGE AND PLACE OF BIRTH OF THE INTERVIEWEE:

59 years, born in Maiurno
DATE AND PLACE OF THE INTERVIEW:
February 4, 2012; Omdurman

Q: In the Sudan, and more Á§¯ÃŬƅ§ƓžřƔƆŗƂƅ§½±§Ãſƅ§³

generally in Africa, tribal ŕƔƂƔ±ž§ ƓžÃ řƈŕŷ ©±ÃŰŗ
distinctions appear in the Æŕƈœ§¯ ±Ǝ¸ś žÀŷ£ ©±ÃŰŗ
matter of marriage. Mar- ÄÃƁ£ ů ¬Ã§²śƅ§ řƅōŬƈ Ɠž
riage is the strongest Ɠž ƓƊŕƈƗ§ ŕƎƔž À·ţśś řŸƆƁ
stronghold in which aspira- Å£ƑƅŐžřƆƔŗƂƅ§°ŗƊé§ÃŕŬƈƅ§
WLRQV IRU HTXDOLW\ DQG WULE- ƓƆƅ§¿œŕŗƂƅ§Ƌ°ƍƌƊ¥³ţś¯ţ
alism off-casting are de- žƓƄÃŬƅ§ řƔƆţƈ Ɠž řŮƔŕŷ
stroyed. So, to what extent Áƈ¬Ã²śśÁƄƈƈřƆƔŗƁÅ£ƓƊŸƔ
do you feel that (the mem- řƔƊŕśřƆƔŗƁÅ£
bers of) these tribes, which
are living in as-Suuki
Locality, can marry in any
other tribe?

MUØAMMAD
(As-Suuki) is perhaps the
only area in which I lived in
Sennar State and did not
feel any (tribal) differences.
I witnessed in as-Suuki
town (occasions where)
Hausa men married in other
tribes. In as-Suuki, I saw an
Arab man married to a
Hausa woman. In this
locality, from as-Suuki up
to Omdurman Fallaata, al-
Lakandi and other places,
there are tribes married into
9IMKIN AL MANIGA
L WAÝIIDA AL LI ANA ½IISHTA
ĪIHA ĪI 7ILAAYAT 3INNAAR
ÝASSEETINNUMAAĪFAWAARIQ
!NAHA•ARTAĪI-ADIINATAS
3UUKI (AUSA ITZAWWAJO ĪI
QABAA¢ILTAANIYA9A½NIANA
LAAÝAµTA Ī WAAÝID MIN AL
½!RABI MUTZAWWIJ MIN AL
(AUSA Ī S 3UUKI 9A½NI
-AÝALLIYYAT AS 3UUKI ½ALA
IMTIDAADAA LAÝADDI
5MDURMAAN &ALLAATA WA
L ,AKANDI WA L ÝITTAAT DI
¯ƈţƈ
ƓƆƅ§ ©¯ƔţÃƅ§ řƂ·Ɗƈƅ§ ÁƄƈƔ
±ŕƊŬřƔƛÃƓžŕƎƔžªŮŷŕƊ£
ŕƊ£ ½±§Ãž Ɠžŕƈ ƌƊ¥ ªƔŬţ
ƓƄÃŬƅ§ řƊƔ¯ƈ Ɠž ª±Ųţ
řƔƊŕś¿œŕŗƁƓž§ÃŠÃ²ś§ŕŬÃƍ
Áƈ¯ţ§ÃƓžª¸ţƛŕƊ£ƓƊŸƔ
Ɠž ŕŬÃƎƅ§ Áƈ ¬Ã²śƈ Ɠŗ±Ÿƅ§
ƓƄÃŬƅ§řƔƆţƈƓƊŸƔƓƄÃŬƅ§
Áŕƈ±¯ƈ£ ůţƅ ŕƍ¯§¯śƈ§ ƑƆŷ
ů ªŕśţƅ§Ã ůƊƄƆƅ§Ã řśƜž
Ŷƈ řŠÃ²śƈ ¿œŕŗƁ Ɠž ƓƊŸƔ
ŕƊ£ ½±ŕž Å£ Áïŗ ¶Ÿŗ
ƌƊ¥ Ɠƅ §ÃƄţ ƛà ª±Ųţ ŕƈ
řƆƔŗƂƅ§ ªƂŗà À¯Ƃś§ ¿Ã² Ɠž

71 Old Fulani in the Sennar Area (Sudan)

for farming. Rain-fed farm-
ing schemes expanded and
there are no more passages
(for the livestock) except
through the schemes.
Therefore, damage in the
scheme has become fre-
quent, and when it happens,
the matter ends in one of the
following three ways:
Ɠ The culprit escapes
without being caught;
Ɠ The matter is settled
through negotiation be-
tween the cattle owner and
the scheme owner;
Ɠ The matter is taken to the
court for settlement.
Photo 17: MuÝammad ½Iisa Thaabit (on the left), a settled cattle owner celebrated by Sennar State
LQDPRQJWKH¿UVWSD\HUVRIKLJKHVWDPRXQWRIOLYHVWRFNWD[HVLQWKHVWDWH
L AAN A†BAÝAT TUSTAGHAL Ī ¨ţŕŰÁƔŗ¶Ãŕſś¿ŰţƔƓ
Z ZIRAA½A BAR•U 7A ¹Ã±Ůƈƅ§ ¨ţŕŰà Ɠ٧Ãƈƅ§
ITWASSA½AT MASHAARII½ AZ řƔÃŬśÀśśÃ
ZIRAA½A L AALIYYA  WA ¿ŰſśÃ řƈƄţƈƆƅ §ÃōŠƆƔƓ
A†BAÝAT AL MAWAASHII LAA ÀƎƊƔŗ
TAJID MASAARAAT LE L ½UBUUR
ILLAA ½ABR AL MASHAARII½
,IZAALIK YA݆AL TALAF Ī
L MASHRUU½  WA ½INDAMAA
YA݆AL AT TALAF HUNAAKA
THAATHAMAKHAARIJ
Ɠ !J JAANI YAHRUB WU MAA
YIGBU•U½ALEEHU
Ɠ 9A݆AL TAFAAWU• BEEN
†AÝIB AL MAWAASHI WA
†AÝIB AL MASHRUU½ WA
TATIMTASWIYA
Ɠ 9ALJA¢U LE L MAÝKAMA WA
TAF†ILBEENUM
(MU†½AB M. ½UMAR QUDUS, 2013)
,QWHUYLHZ0XতDPPDG½Iisa Thaabit 70
 JANUARY 2, 2013
Q: Tell us about the kind of
problems that occur
between the farmers and
the animals’ owners (i.e.,
the cattle owners), their
causes and the way they are
solved.
MUØAMMAD
Formerly, the (open) land
was wide and farming was
limited. The animals grazed
comfortably. Pressure start-
ed in 1996.4 Before, in the
days of the ‘licenses’ (pri-
vate cotton schemes owner-
ship), the schemes operated
according to a three-turn
system: a turn for cotton, a
turn for sorghum and a turn
for animals, i.e., a plot was
left for pasture. Besides, the
animals could also graze
the residue of cotton and
sorghum (after the harvest).
So, there was no problem.
In 1973, the Mu¢assasa re-
placed the ‘Owners of Li-
censes’. It followed the
‘Owners of Licenses’ with
regard to the three-turn sys-
tem, but the animals’ turn
was exploited for invest-
ment. Thus, the animals be-
came without lot. The land
narrowed and the passages
(for livestock) closed. Even
the ponds, which were for-
merly left for the livestock
to graze, are now exploited
4
The Mu¢assasa was indeed dissolved by the present regime in 1996.
69 Old Fulani in the Sennar Area (Sudan)
:AMAANAL BALADWAAS½AWA
Z ZIRAA½A MAÝDUUDA  AL
BAHAAYIM MAAKHDA
RAAÝATAA  AL FARAGHAAT
WAAS½A !• •IIG BADA MIN
SANAT ALF WU TUS½UMIYYA
SITTA WU TUS½IIN :AMAAN
AYYAAM AR RUKHA† KAANAT
AL MASHAARII½ TA½MAL BE
NIµAAM TALAATA DAWRAAT
DAWRALEL GUUN WADAWRA
LE Z ZURA  WA DAWRA LE
L ÝAYWAAN MARAA½I  )LAA
JAANIB ZAALIK  AL ÝAYWAAN
BISTAĪID MIN BAQIYYAT
DAWRAT AL GUUN WA DAWRAT
AZ ZURA&AMAAĪMASHAAKIL
&IISANATALFWUTUS½UMIYYA
TALAATAWUSABA½IINÝALLATAL
-U¢ASSASA MAÝAL !†ÝAAB
AR 2UKHA†  WA ITTABA½AT
NIµAAM !†ÝAAB AR 2UKHA†
BIMAA YAKHU† ½ADAD AD
DAWRAAT  ILLA ANNA DAWRAT
AL ÝAYWAAN USTUGHILLAT LE
L ISTISMAAR &A A†BAÝ AL
ÝAYWAAN MAA ½INDU NA†IIB
AL ARI• •AAGAT WA
L MASAARAATITGAFALLATØATTA
L MAY½A ZAMAAN KAANAT
TUTRAK LE R RA½I  WA
¿ƄŕŮƈƅ§¹§ÃƊ£ÁŷŕƊŝ¯ţ³
©ŕŷ±ƅ§ÃÁƔŷ§²ƈƅ§ÁƔŗ¿Űţśŗƅ§
ŕƎƆţřƂƔ±·ÃŕƎŗŕŗŬ£
¯ƈţƈ
řŷ§±²ƅ§Ã řŸŬ§Ã ¯Ɔŗƅ§ Áŕƈ²
žŕƎśţ§±©¯ŦŕƈÀƔŕƎŗƅ§ž©¯Ã¯ţƈ
§¯ŗ ½ƔŲƅ§ řŸŬ§Ã ªŕŻ§±ſƅ§
řśŬ řƔƈŸŬśÃ ¼ƅ£ řƊŬ Áƈ
µŦ±ƅ§ ÀŕƔ£ Áŕƈ² ÁƔŸŬśÃ
Àŕ¸Ɗŗ ¿ƈŸś ŶƔ±ŕŮƈƅ§ ªƊŕƄ
žÁ·ƂƆƅ ©±Ã¯ ª§±Ã¯ řśƜś
Á§ÃƔţƆƅ ©±Ã¯Ã ž©±°Ɔƅ ©±Ã¯Ã
ž¾ƅ° ¨Ɗ੠Ƒƅ¥  Ɠŷ§±ƈ
©±Ã¯ řƔƂŗ Áƈ ¯ƔſśŬŗ Á§ÃƔţƅ§
Ɠžŕƈž ©±°ƅ§ ©±Ã¯Ã Á·Ƃƅ§
řƔƈŸŬśÃ¼ƅ£řƊŬƓž¿ƄŕŮƈ
řŬŬ¤ƈƅ§ ªƆţ ÁƔŸŗŬÃ řśƜś
žµŦ±ƅ§ ¨ŕţŰ£ ¿ţƈ
µŦ±ƅ§¨ŕţŰ£Àŕ¸ƊªŸŗś§Ã
žª§±Ã¯ƅ§ ¯¯ŷ µŦƔ ŕƈŗ
ªƆżśŬ§ Á§ÃƔţƅ§ ©±Ã¯ Á£ ƛ¥
ŕƈÁ§ÃƔţƅ§ŢŗŰōž±ŕƈŝśŬƜƅ
ªƁŕŲ ¶±Ɨ§ ž¨ƔŰƊ Ƌ¯Ɗŷ
řŸƔƈƅ§ƑśţªƆſƂś§ª§±ŕŬƈƅ§Ã
Áƕ§ÃžƓŷ±Ɔƅ¾±śśªƊŕƄÁŕƈ²
řŷ§±²ƅ§ Ɠž ¿żśŬś ªţŗŰ£
ŶƔ±ŕŮƈ ªŸŬÃś§Ã ÃŲ±ŗ
ªţŗŰ£Ã žřƔƅƕ§ řŷ§±²ƅ§
ª§±ŕŬƈ ¯Šś ƛ Ɠ٧Ãƈƅ§
¾ƅ°ƅŶƔ±ŕŮƈƅ§±ŗŷƛ¥±ÃŗŸƆƅ
ž¹Ã±Ůƈƅ§ Ɠž ¼Ɔś ¿ŰţƔ
¾ŕƊƍ ¼Ɔśƅ§ ¿ŰţƔ ŕƈ¯ƊŷÃ
¬±ŕŦƈřŝƜŝ
§ÃŲŗƂƔ ŕƈà ¨±ƎƔ ƓƊŕŠƅ§Ɠ
ƌƔƆŷ
living. The Sudan (econo- NIÝNA S SARWA DI ½ALA
my) depends mainly on ani-  ABII½A
mal resource; this is the
biggest productive sector
for the government because
it does not involve any
costs (input); animal re-
source depends on natural
inputs. This contrasts with
agriculture, which involves
costs (input).

Q: How about agriculture? ¼ƔƄřŷ§±²ƅ§Ã ³

Now agriculture has deteri- 7ALLAAHIZ ZIRAA½AZ ZAMAN
orated; rain has decreased AL ĪINA DA WAGA½AT
and mechanical irrigation is !WWALAN  AN NAAÝIYA
not receiving any kind of L MAARIYYA TA½BAANA  WA
support. We materially lost N NAAÝIYA L MARWIYYA
interest in agriculture with MAAĪ I½AANA LEEHA 
the loss (dissolution) of the MAJHUULA MUTAJAAHALA 
Mu¢assasa (Corporation).3 &AARAGNA L MA†LAÝA MA½A
Since the Mu¢assasa left, L -U¢ASSASA MIMMAA
bounties have also left. FAATAT AL -U¢ASSASA AN
NI½MAFAATATMA½AAHA
§¯ ŕƊƔſƅ§ Áƈ²ƅ§ řŷ§±²ƅ§ ĺ§Ã
řƔ±·ƈƅ§ řƔţŕƊƅ§ žÆƛã ªŸƁÃ
Ɠžŕƈ řƔñƈƅ§ řƔţŕƊƅ§Ã žřƊŕŗŸś
 řƆƍ੶ƈ řƅÃƎŠƈžŕƎƔƅřƊŕŷ¥
žřŬŬ¤ƈƅ§ Ŷƈ řţƆŰƈƅ§ ŕƊƁ±ŕž
řƈŸƊƅ§ řŬŬ¤ƈƅ§ ªśŕž ŕƈƈ
ŕƍŕŸƈªśŕž

3
Cotton-growing administration system following the privatization of schemes, a policy which
had been adopted in the 1970s during the Numeiri regime.

,QWHUYLHZ0XতDPPDG½Iisa Thaabit 68
have to buy grass for your
animals; you move from
D ¿HOG WR DQRWKHU IURP D
jarif (a farm located on a
river bank) to another until
the rainy season comes.
And if we go far to the rain-
fed mechanical farming
schemes, there is no water
(for the animals) or protec-
tion. You are carrying a
stick and someone (a rob-
ber) comes carrying a JM3
(gun). He drives away the
animals and asks the herds-
man to follow them. If he
shows any resistance, the
man (i.e., the robber) will
shoot him and drive away
the animals. So, the ani-
mals die because of lack of
medicine; they die of hun-
ger; they die of thirst; and
they are not reproducing at
the same rate as before. In
former times, the animals
were sent to the bush, where
there was enough pasture;
so, they used to reproduce
and increase annually. They
used to graze and come
back safely. Now you have
to buy residue of harvested
schemes. There is no sup-
port (by the government).
Now we insist on keeping
these animals only because
we are accustomed to them.
But the business is not re-
warding; nothing but loss.
The animals do not sustain
themselves; nevertheless
we rely on them for our
67 Old Fulani in the Sennar Area (Sudan)
BILAAD LEE BILAAD  MIN JARIF
LEEJARIF LAMINYIJIL KHARIIF
7A LAW ALA½TA FOOG ¯ AL
MASHAARII½  SHARAAB MAAĪ
WA ÝIMAAYA MAAĪ )NTA
½INDAK ½UKKAAZ WA BIJIIK
ZOOL SHAAYIL JIIM  YIKUSHSH
AL BAGAR WA YIGUUL LEEK
AMSHI GIDDAAMI 'AAL
KALAAM YIUGGU ALGA Ī
L KHALA WA YISUUG AL BAGAR
WA YIFUUT &A L MASAA¢IL DI
KULLAA¨ ½ADAM AD DAWA
L BAHAAYIM BITMUUT  WA
½ADAM AL ¢AKIL BE J JUU½
BIMUUTAN  WA ½ADAM AL
MOOYA BE L ½AASH LAMIN
YIG•AN  WA MAA GAA½DAAT
YINMAN BE  ARIIGA ÝAGGAT
ZAMAAN !L BAHAAYIM Ī
L KHALA WA Ī L GASH DA
YILDAN SANAWIYYAN  WA
SIIDIN ; SIIDHIN= KAAN
YILIGINWAYIJAN-AAĪSHI
!L ¢AAN ILLA TISHTARI
L MASHAARII½ WA TISHTARI
L GASH MAAĪDA½MMINAYYI
JIHA 7A HASSA½ NIÝNA
MUTMASSIKIINBEL BAHAAYIM
DI ½ASHAAN MUTWAALĪIN
½ALEEHA  LAAKIN KHASRAANA
MA½AANA WA MAAKLA
RAGABATAA  WA NIÝNA NAKUL
WA NITÝARRAK WA NASHRAB
ĪIHA 7A S 3UUDAAN
I½TIMAADUR RA¢IISIĪS SARWA
L ÝAYWAANIYYA  WA AKBAR
QIAA½ MUNTIJ LE L ÝAKUUMA
S SARWA L ÝAYWAANIYYA 
LA¢ANNU MAA BIKALLIF  MAA
½INDU TAKLIFA !MMA
Z ZIRAA½AFA½INDAATAKAALIIF
WA MASHAARII½ ,AAKIN
Ɠžŕƈ¨§±ŮžŶƔ±ŕŮƈƅ§ô½Ãž
²ŕƄŷ¾¯ƊŷªƊ¥ƓžŕƈřƔŕƈţÃ
´ƄƔ žÀƔŠ ¿ƔŕŮ ¿Ã² ¾ƔŠŗÃ
Ɠƈ§¯ƁƓŮƈ£¾Ɣƅ¿ÃƂƔñƂŗƅ§
ƜŦƅ§ƓžřƂƆ·ƌƂ·ƔÀƜƄ¿ŕƁ
¿œŕŬƈƅŕžªÃſƔñƂŗƅ§½ÃŬƔÃ
ÀƔŕƎŗƅ§¡§Ã¯ƅ§À¯ŷÿŕƎƆƄů
¹ÃŠƅŕŗ ¿ƄƗ§ À¯ŷà žªÃƈśŗ
´·Ÿƅŕŗ řƔÃƈƅ§ À¯ŷà žÁśÃƈŗ
ÁƈƊƔª§¯ŷŕƁŕƈÞÁŲƂƔÁƈƅ
ƓžÀƔŕƎŗƅ§Áŕƈ²řƂţřƂƔ±·ƅŕŗ
žÆŕƔÃƊŬÁ¯ƆƔ§¯´Ƃƅ§ƓžÃƜŦƅ§
ÁŠƔÃ ÁƂƆ·Ɣ ÁŕƄ Áƍ¯ƔŬÃ
űśŮś ƛ¥ Áƕ§ ƓŮ Ɠžŕƈ
Ɠžŕƈž´Ƃƅ§űśŮśÃŶƔ±ŕŮƈƅ§
ÁţƊŶŬƍÃřƎŠÅ£ÁƈÀŷ¯
ÁŕŮŷ ů ÀƔŕƎŗƅŕŗ ÁƔƄŬƈśƈ
řƊ§±ŬŦ ÁƄƅ žŕƎƔƆŷ ÁƔſƅ§Ãśƈ
ÁţƊà žŕƎśŗƁ± řƆƄŕƈà ŕƊŕŸƈ
ŕƎƔž ¨±ŮƊà ¾±ţśƊà ¿ƄŕƊ
ƓŬƔœ±ƅ§ Ƌ¯ŕƈśŷ§ Á§¯ÃŬƅ§Ã
±ŗƄ£Ã žřƔƊ§ÃƔţƅ§ ©Ã±ŝƅ§ Ɠž
©Ã±ŝƅ§ řƈÃƄţƆƅ şśƊƈ ¹ŕ·Ɓ
ŕƈ ž¼ĐƆƄŗ ŕƈ ƌƊƗ  řƔƊ§ÃƔţƅ§
ŕƍ¯ƊŸžřŷ§±²ƅ§ŕƈ£řſƆƄśƋ¯Ɗŷ
ÁţƊ ÁƄƅ ŶƔ±ŕŮƈà ¼ƔƅŕƄś
řŸƔŗ·ƅ§ƑƆŷů©Ã±ŝƅ§
 remain up to the end and
martyr with the Khaliifa
(½Abdullaahi).”1 Part of
them went back to their
home area, Giree•a (in
Southern Darfur). Now they
have an Omodiyya (with an
Omda) subordinated to
Nazir2 AÝmad as-Sam-
maani. (Another) part
moved to the ‘South’ (–a½iid
– i.e., towards the Sennar
area). Those who moved
southwards came along
with the rest of their cattle
and sheep. All the Fallaata
(Fulani) are cattle people.
When the (cotton) tenancies
came, people settled in vil-
lages, took their children to
school and got tenancies.
Now they are farmers and
some of them are cattle
owners.
½INDAHUM ĪIHA ½UMAD WA ³±§¯ƈƅ§ Àƍ¯ƛã §ÃƆŦČ ¯Ã ıƂƅ§
TAAB½IINLEN .AAµIR!ÝMAD Àƍ Áƕ§Ã ªŕ٧Ãţƅ§ §ÃƄŬƈÃ
AS 3AMMAANI 7A JUZU ©Ã±ŝ¨ŕţŰ£ÀƎƊČƈÃÁƔŷ±§²ƈ
RAÝALLE† –A½IIDHINA!AHA
N NAAS AJ JO † –A½IID DEEL
SAAGO BAAGI BAHAAYIMUM
AL Ī WA JO HINA 7A
L &ALLAATA KULLAHUM NAAS
MAASHIYA ,AMMA JAAT AL
ÝAWAASHAATAN NAASSAKANO
L GHURA WA DAKHKHALO
AWLAADUM L MADAARIS WA
MASAKO L ÝAWAASHAAT WA
L ¢AAN HUM MUZAAR½IIN WA
MINNAHUMA†ÝAABSARWA

Q: You have said that you ¼ƅ£ řŸŗ±£ ÀƄÃŸĐž¯ŗ ªƆƁ ³
are charged 4,000 (i.e., 4 řŗƔ±Ų  ƌƔƊŠ ƌŸŗ±£ ƓƊŸƔ
Sudanese pounds) as taxes ŕƈ §¯ ÁƄƅ řƊŬƅ§ Ɠž ©±ƂŗƆƅ
per head of cattle in a year. ±ƔśƄ
But this is not that much.

Before, it was not like this. -AA ZAMAAN MAA KIDA ÁŕƄ Áŕƈ² §¯Ƅ ŕƈ Áŕƈ² ŕƈ
Formerly, (veterinary) med- :AMAAN KAAN AD DAWA řƆƄŮƈ Ɠžŕƈ žÆŕƊŕŠƈ ¡§Ã¯ƅ§
icine was free; there was no MAJJAANAN MAAĪMUSHKILAT Ɠžŕƈ ŶŬƍ ƜŦƅ§ Ɠž Ƒŷ±ƈ
problem with pasture in the MAR½A Ī L KHALA (ASSA½ ´Ƃƅ§¯Ŧŕśƛ¥ž¹Ã±²ƈŕƈ±ŗŮ
bush. Now there is hardly a MAAĪ SHIBIR MAA MAZRUU½  Ɠƅ ¯Ɯŗ Áƈ ô ¾ƈƔŕƎŗ ¿ƄĐ ōśÃ
shibir (ca. 15 cm) of land ILLA TAAKHUD AL GASH WA ž¼±Š Ɠƅ ¼±Š Áƈ ž¯Ɯŗ
unoccupied with farms. You TA¢AKKIL BAHHAYMAK ¯ MIN ŕƊŸƆ·ÃƅüƔ±Ŧƅ§ƓŠƔÁƈƅ
1
This is the successor of the Mahdi, who ruled for 16 years after the Mahdi’s death (1885–1890).
He was defeated by the British colonial forces at the Karari battle (1898) and killed a year later
at the Um Dibeekraat battle in Kordofan.
2
‘Nazir’ is an Arabic title (Ar. naaµir) held by paramount chiefs in the Native Administration
system introduced by the British.

,QWHUYLHZ0XতDPPDG½Iisa Thaabit 66
 INTERVIEW:
MUØAMMAD ½IISA THAABIT
FULANI OF THE SINDIGA CLAN

AGE AND PLACE OF BIRTH OF THE INTERVIEWEE:

59 years, born in Tireera Kuu½ an-NaÝal
DATES AND PLACE OF THE INTERVIEWS:
June 13, 2011, and January 2, 2013; as-Suuki

JUNE 13, 2011

Q: When the Mahdiyya řƔ¯Ǝƈƅ§ ªƈŕƁ ŕƈƅ ¿ƍ ³

emerged, did your relatives, Áŷ §ÃƆŦś§ řƁ¯ƊŬƅ§ ÀƄƆƍ£
the Sindiga (Fallaata/ ÀƔŕƎŗƅ§
Fulani), abandon animal
husbandry?

MUØAMMAD
The Fallaata Sindiga (i.e.,
Fulani of the Sindiga clan)
moved from Darfur to Om-
durman during the
Mahdiyya (1882–1898).
They came with their cattle
and stayed in Øaaj Yuusif
(Khartoum North). They
used to milk their cows and
take the milk to the Mahdi-
yya (administrative circle
in Omdurman). Before the
battle (of Karari, 1898),
there was an unrest; people
were attacked and robbed.
The Fallaata (Fulani) divid-
ed (in opinion). They gath-
ered and (some of them)
said: “Brothers, the Mahdi
GLHG DQG ZH IXO¿OOHG RXU
mission; let us go back.”
The leaders said: “We
should not return; let us
!L &ALLAATA 3INDIGA
ITÝARRAKO MIN $AARFOOR LE
5MDURMAAN ĪI ZAMAN AL
-AHDIYYA *O 5MDURMAAN
BEE BAHAAYIMUM WA
¢USARUMWASAKANOĪL ØAAJ
9UUSIF YAÝLIBU L LABAN WA
YIDAKHKHILUUHU L ³ŕƊƅ§ §ÃƈŠŕƎƔ §ÃƂŗ ³ŕƊ Ɠž
-AHDIYYA'ABLIL WAAQI½A
+ARARI ÝA†ALTHAZZAKIDAĪ
L -AHDIYYA Ī NAAS BIGO
YIHAAJMUN NAASWAYISHIILU
ÝAGGAHUM NAHB  !L
&ALLAATAINGASAMUIJTAMA½U
WA GAALO ±9A AKHWANNA
L -AHDI INTAQAL WA NIÝNA
ADDEENARISAALATNA.ARJA½²
!N NAASAL QIYAADAATGAALO
±-AA NARJA½ AAKHIR SHI
NISTASHHAD MA½A KHALIIFAT
AL -AHDI²*UZUMINNAHUM
RAJA½ MANAAIGUM ALLI HIYA
'IREE•A$AARFOOR AL ¢AAN
¯ƈţƈ
Áƈ §ÃƄ±ţś§ řƁ¯ƊŬ řśƜſƅ§
Áƈ² Ɠž Áŕƈ±¯ƈ£ Ɠƅ ±Ãž±§¯
ÀƎƈƔŕƎŗŗÁŕƈ±¯ƈ£§ÃŠřƔ¯Ǝƈƅ§
¬ŕţƅ§ Ɠž §ÃƊƄŬà Àƍ±Ŭ£Ã
Đ ÁŗƆƅ§ §ÃŗƆţƔ ž¼ŬÃƔ
ƋÃƆŦ¯ƔÃ
 ű±Ƅ řŸƁ§Ãƅ§ ¿ŗƁ řƔ¯Ǝƈƅ§
žřƔ¯Ǝƈƅ§ Ɠž §¯Ƅ ©²ƍ ªƆŰţ
řśƜſƅ§  ¨ƎƊ ÀƎƂţ §ÃƆƔŮƔÃ
ŕƔ §ÃƅŕƁà §ÃŸƈśŠ§ ž§ÃƈŬƂƊ§
ŕƊƔ¯£ÁţƊÿƂśƊ§ůƎƈƅ§ŕƊ§ÃŦ£
ª§¯ŕƔƂƅ§³ŕƊƅ§ŶŠ±ƊŕƊśƅŕŬ±
ƓŮ ±Ŧ¢ žŶŠ±Ɗ ŕƈ §ÃƅŕƁ
ůƎƈƅ§ řſƔƆŦ Ŷƈ ¯ƎŮśŬƊ
ƓƆƅ§ ÀƎƂ·ŕƊƈ ŶŠ± ÀƎƊČƈ ¡²Š
Áƕ§ ž ±Ãž±§¯ řŲƔ±Ɓ Ɠƍ
ÁƔŸŗŕśÃ ¯ƈŷ ŕƎƔž Àƍ¯Ɗŷ
¡²ŠÃ ƓƊŕƈŬƅ§ ¯ƈţ£ ±¸ŕƊƆƅ
³ŕƊƅ§ ŕƍ¢ ŕƊƍ ¯ƔŸŰƆƅ ¿ţ±
§ÃƁŕŬ ¿Ɣ¯ ¯ƔŸŰƅ§ §ÃŠƅ§
ŕƊƍ §ÃŠÃ Ɠſƅ§ ÀƎƈƔŕƎŗ ƓƁŕŗ
ŕƈƅřƔŮŕƈ³ŕƊÀƎƆƄřśƜſƅ§Ã
§ÃƊƄŬ ³ŕƊƅ§ ªŕ٧Ãţƅ§ ªŕŠ

65 Old Fulani in the Sennar Area (Sudan)

 Photo 15: Ripe sorghum at Scheme ½Umar MuÝammad Qudus, Um Bagara area, ca. 300 km east
of as-Suuki, February 2013 (MU†½AB M. ½UMAR QUDUS, 2013)

Photo 16: Sesame residue at Scheme ½Umar MuÝammad Qudus, Um Bagara area, ca. 300 km east
of as-Suuki, February 2013 (MU†½AB M. ½UMAR QUDUS, 2013)

63 Old Fulani in the Sennar Area (Sudan)

Photo 13: Scheme ½Umar MuÝammad Qudus, Um Bagara area, ca. 300 km east of as-Suuki,
February 2013 (MU†½AB M. ½UMAR QUDUS, 2013)

Photo 14: Scheme ½Umar MuÝammad Qudus, Um Bagara area, ca. 300 km east of as-Suuki,
February 2013 (MU†½AB M. ½UMAR QUDUS, 2013)

Interview: ½8PDU0XতDPPDG4XGXV½Abdullaahi 62
 Photo 11: Tractor driver’s hut at Scheme ½Umar MuÝammad Qudus, Um Bagara area, ca. 300 km
east of as-Suuki, February 2013 (MU†½AB M. ½UMAR QUDUS, 2013)

Photo 12: Supervisor’s compound at Scheme ½Umar MuÝammad Qudus, Um Bagara area, ca. 300
km east of as-Suuki, February 2013 (MU†½AB M. ½UMAR QUDUS, 2013)

61 Old Fulani in the Sennar Area (Sudan)

Photo 8: Cattle inside Scheme ½Umar MuÝammad Qudus, Um Bagara area, ca. 300 km east of
as-Suuki, February 2013 (MU†½AB M. ½UMAR QUDUS, 2013)

Photo 9: Combine harvesters at Scheme ½Umar MuÝammad Qudus, Um Bagara area, ca. 300 km
east of as-Suuki, February 2013 (MU†½AB M. ½UMAR QUDUS, 2013)

Photo 10: Agricultural machineries at Scheme ½Umar MuÝammad Qudus, Um Bagara area, ca.
300 km east of as-Suuki, February 2013 (MU†½AB M. ½UMAR QUDUS, 2013)

Interview: ½8PDU0XতDPPDG4XGXV½Abdullaahi 60
 won the prize of the best
scheme in the Sudan. The
festival took place in Renk
(Upper Nile Province in
present-day South Sudan).
3HIHAADATAWWALMU¢ASSISII
MASHAARI½ ZIRAA½IYYA BE
L MANIGA WANILNAJAA¢IZAT
AÝSAN MASHRUU½ ZIRAA½A
AALIYYA Ī S 3UUDAAN  WA
L ÝAīKAANĪR 2ANK

0HOTOØAJJ½Umar MuÝammad Qudus (on the left), initiator of mechanical rain-fed farming in
WKH 'LQGHU DUHD IRUPHUO\ D SURPLQHQW SROLWLFDO ¿JXUH LQ DV6XXNL LQWHUYLHZHG IRU WKH VHFRQG
time) in his house in as-Suuki on January 2, 2013 (MU–½AB M. ½UMAR QUDUS, 2013)

59 Old Fulani in the Sennar Area (Sudan)

 harvesters of the brand
‘Class’. That was a histori-
cal event in the entire
Dinder area. We used to
cultivate for them (i.e., the
rest of the farmers). We es-
tablished a camp (Kambo –
inside our scheme) for the
maintenance of the farming
machineries and provided it
with an electricity generator
and a welding machine.
Our camp became a work-
shop; whoever had his trac-
tor broken would drag it to
our camp for reparation;
whoever had a harrowing
disc broken would bring it
to us. We used to do it free
of charge. This was just
because of our experience.
7KH¿UVWWZRFRPELQHKDU-
vesters in the area were
brought by us in 1976. They
were of the mark ‘Class’.
When they arrived at the
market place, the entire
town of as-Suuki came out
to look at them, wondering
what how they worked.
We continued in this way;
praise be to Allah (al-
Ýamdu li l-Laah), our land
is there until today. We
reached (possessed) up to
10–15 tractors. Now I have
D FHUWL¿FDWH RI EHLQJ WKH
-initiator of rain-fed me-
chanical farming in the area
of Dinder, signed by Wadii½
Øabashi, the Minister of
Agriculture during the
Numeiri regime. We also
BINDUG LEEHUM KULLAHUM
7U BA½DEEN ½AMALNA
KAMBO LE †IYAANAT AL
¢AALYYAAT  ZAWWADNAAHU BE
MUWALLID KAHRABA WA
MAKANATLIÝAAM+AMBOONA
DA BIGA WARSHA AYYI ZOOL
BAABUURU IT½AAL YIJURRU
YIJIIBU AYYI ZOOL DISKIIHU
IT½AAL YIJIIBU  NA½MAL
LEEHU L ÝIKAAYA DI
MAJJAANAN "AS ½ASHAAN AL
KHIBRABITAA½ATNA
!WWALÝAA†IDTEENDAKHALAN
AL MANIGA ISHTAREENAAHUM
NIÝNASANATSITTAWASABA½IIN 
MAARKAT+LAAS,AMMAJAN
WA WAGAFAN Ī S SUUG  AS
3UUKI KULLAA MARAGAT
TITFARRAJ MUSTAGHRIBIIN DEEL
BISHTAGHLUKEEF
7A ISTAMARREENA BE L ÝAAL
DA WA L ÝAMDU LI L ,AAH 
YA½NI ILAA TAARIIKH AL YOOM
DA ARAA•IINA MAWJUUDA
7A†ALNA AKTAR MIN ½ASHARA
KHAMISTAASHAR TARAKTAR
(ASSA½ ½INDI SHIHAADAT
IMTILAAK AWWAL MASHRUU½
ZIRAA½A AALIYYA BE MANIGAT
AD $INDIR MUWAQQI½
½ALEEHA $IKTOOR 7ADII½
ØABASHI  7AZIIR AZ :IRAA½A
ĪI ZAMAN .IMEERI
Interview: ½8PDU0XতDPPDG4XGXV½Abdullaahi
Å£ŸřٱÃƑƂŗ§¯ŕƊÃŗƈƄÀŕţƅ
žƌŗƔŠƔƋ±ŠƔ¿·Ÿś§Ƌ±Ãŗŕŗ¿Ã²
žƌŗƔŠƔ¿·Ÿś§ƌƔƄŬƔ¯¿Ã²Å£
ÆŕƊŕŠƈ ů řƔŕƄţƅ§ ƌƔƅ ¿ƈŸƊ
ŕƊśŷŕśŗ©±ŗŦƅ§ÁŕŮŷ³ŗ
řƂ·Ɗƈƅ§ ÁƆŦ¯ ÁƔś¯Űŕţ ¿Ã£
řśŬ řƊŬ ÁţƊ ÀƍŕƊƔ±śŮ§
ŕƈƅ ³ƜƄ řƄ±ŕƈ žÁƔŸŗŬÃ
ƓƄÃŬƅ§ž½ÃŬƅ§ƓžÁſƁÃÃÁŠ
ÁƔŗ±żśŬƈ ¬±ſśś ªƁ±ƈ ŕƎƆƄ
¼ƔƄ§ÃƆżśŮŗ¿Ɣ¯
¯ƈţƅ§Ã §¯ ¿ŕţƅŕŗ ŕƊƔ±ƈśŬ§Ã
§¯ ÀÃƔƅ§ ťƔ±ŕś Ƒƅ¥ ƓƊŸƔ žĺ
±śƄ£ ŕƊƆŰà ©¯ÃŠÃƈ ŕƊƔŲ§±£
±śƄ§±ś ±ŮŕśŬƈŦ ©±Ůŷ Áƈ
¾Ɯśƈ§ ©¯ŕƎŮ ůƊŷ ŶŬƍ
řƂ·ƊƈŗřƔƅ¢řŷ§±²¹Ã±Ůƈ¿Ã£
ŶƔ¯Ã±ÃśƄ¯ŕƎƔƆŷŶĐƁÃƈ±¯Ɗ¯ƅ§
Áƈ²Ɠžřŷ§±²ƅ§±Ɣ²ÃžƓŮŗţ
ƓŬŬ¤ƈ ¿Ã£ ©¯ŕƎŮ űƔƈƊ
ŕƊƆƊÞřƂ·ƊƈƅŕŗřƔŷ§±²ŶƔ±ŕŮƈ
řƔƅ¢řŷ§±²¹Ã±ŮƈÁŬţ£©²œŕŠ
Ɠž ÁŕƄ ¿ſţƅ§Ã žÁ§¯ÃŬƅ§ Ɠž
¾Ɗ±ƅ§
58
 these children of Qudus
possess tractors, which we
look at with admiration; we
want these people to be our
guides in experience. They
were in Gedaref before and
they have experience in
mechanical farming. We
have no objection. You,
people (i.e., all the above-
mentioned big farmers),
how do you think about
giving them their (already
existing) site?” They all
unanimously answered:
“We have no objection.”
The inspector said: “In this
case allow me to go out and
ring the minister to have his
permission.” He went out,
called the minister, came
back and said to the expert:
“Alright, draw out the map.”
He drew out the map and
found that our sites were
No. 67 and 68. These num-
bers were taken out of the
bag (and registered in our
names). This is our
beginning.
L 'A•AARIF WA ½INDAHUM
KHIBRAĪZ ZIRAA½AL ¢AALIYYA
.IÝNAMAA½INDANAMAANI½
!N NAAS AL GAA½DIIN DEEL
RAAYKUM SHINU YIDDUUHUM
WAAAATUM DI² +ULLAHUM
BE L IJMAA½ GAALO ±-AA
½INDANA MAANI½² 'AAL ANA
IZAN ASTA¢ZANKUM  AMSHI
A•RAB LE L WAZIIR AAKHUD
IZIN MIN AL WAZIIR 4ALA½
MINNANA MASHA •ARAB
TELAFUUNWAJAKHALAA†GAAL
LE L KHABIIR ±¿ALLI½ AL
KHARA² ,IGO L ARQAAM 
ALLA½O L ARQAAM +HALAA† 
ALLI HUWA SABA½A WU SITTIIN
WA TAMAANIYA WU SITTIIN
"AS AL MASHRUU½EEN DEEL
ALLA½OOHUM MIN A A††A
$IL BIDAAYA

Q: Wasn’t there any racism Ɠž ÁŕƄ ŕƈ ¾§¯ Áƈ²ƅ§ ³
or anything like that at that řŠŕţÅ£ƛÃřƔ±ŰƊŷ
time?

No, not at all. By Allah, 7ALAA AYYI SHI 7ALLAAHI ±¯Ɗ¯ƅ§ ³ŕƊ ĺ§Ã ŒŮ Å£ ƛÃ
these Dinder people, we NAAS AD $INDIR DEEL NIÝNA žÀƍŕŸƈ ŕƊƈŠŬƊ§ ÁţƊ ¿Ɣ¯
‘harmonised with them’ (in- INSAJAMNA MA½AAHUM  WA ¹ÃŲÃƈƅ§ ŕƈƅà ŕƊƔŮŦ ÆƜŸžÃ
sajamna ma½aahum – i.e., Ī½LAN KHASHSHEENA 7A ÁƔś¯Űŕţ¾ƔƅŕƊŗƔŠŕƊŕŸƈŢŠƊ
we had friendly relations LAMMA L MAW•UU½ NAJAÝ ů±¯Ɗ¯ƅ§ťƔ±ŕśÁŕƄ§¯³ƜƄ
with them). When the MA½AANA JIIBNA LEEK ÁƔ¯ŸŗÃÀƎƆƄÀƎƔƅ½¯ƊŗžŕƎƆƄ
scheme succeeded, we HAA†IDTEEN +LAAS $A KAAN žªŕƔƅƕ§ řƊŕƔŰƅ ÃŗƈƄ ŕƊƆƈŷ
brought two combine TARIIKH AD $INDIR DI KULLAA řƊƄƈà ¡ŕŗ±ƎƄ ¯ƅÃƈŗ ƋŕƊ¯Ã²

57 Old Fulani in the Sennar Area (Sudan)

 up and said to the inspector:
“Sir, we want to tell you that
we (already) brought a trac-
tor and started working
with it in a place in this area
before your work (planning
of schemes distribution) be-
gan. We have cleared this
place and started working.
We have already started
farming in Dinder. There-
fore, if possible, we want
you to give us our site be-
cause we have already
cleared it.” Here, there was
nobody else who owned a
tractor or cleared anything
at that time. He (i.e., the in-
spector) stood up and said:
“We are not permitted to
give anybody (a scheme)
unless he puts his hand in
the bag and draws out a
number (lot).” This is a
(part of) history, which I re-
member very well. There
were (also) the (big)
traders/farmers6 of Dinder
(at that meeting); I mention
them to you, may the Al-
mighty Allah have mercy
upon them (i.e., they are
dead): Øusein Kassala’s
children, MuÝammad
½AbdalraÝiim, RaÝamtalla,
and Wad al-Amiir – (these
were) the four big farmers
in the area. Kassala, the fa-
ther of Øusein, stood up
and said: “Mr. Inspector,
6
 KLVODUJHVFDOHPHFKDQLVHGV\VWHPRIIDUPLQJUHTXLUHVODUJH¿QDQFLDOLQYHVWPHQWVZKLFKDUH
7
not affordable to small farmers. In the 1970s, big traders were among the wealthy people who
became increasingly engaged in such a farming system.
L MUFATTISH ±3AYAADTAK
NIÝNA½AAYZIINNAGUULLEEK
NIÝNAJIIBNAJ JARRAARDAWA
BADEENA SHOGHOL HINA ĪI
ÝITTA Ī D $INDIR  WA
NA••AFNAAHA WA BADEENA
BEEHA .IÝNA GABLI
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JARRAAR WA BADEENA 7A
HASSA½ DI L WAGTI BADEENA
ZIRAA½A Ī D $INDIR 7A
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WA -AÝAMMAD
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KIBAAR AL MUZARAA½IIN
'AAM AWWAALI ØISEEN
+ASSALA ¯ AG†UD +ASSALA
ZAATU ØISEEN DA WALADU
'AAL ±.IÝNA NAAS 1UDUS
DEEL WAABUURAATUM
BINITFARRAJ FEEHA AN NAAS
DEEL DAAYRINNAHUM KHIBRA
LEENA 7U GAALO KAANO Ī
Interview: ½8PDU0XতDPPDG4XGXV½Abdullaahi
Áïŗ ¿Ã² ůƊ ŕƊƊ£ Ƨ¯ŗ£ ŕƊƔƅ
ŶƆ·Ɣ³ƔƄƅ§ƓžƋ¯Ɣ¿Ŧ¯Ɣŕƈ
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ÀƎƔƅ ±ſżƔ ŕƊŗ± ô ¾Ɣƅ Àƍ±Ƅ°£
žƜŬƄ ÁƔŬţ ƛã ÀƎƈţ±ƔÃ
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žƌś§° ƜŬƄ ¯ŰƁ£ ô ƜŬƄ
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řƔƅƕ§řŷ§±²ƅ§Ɠž©±ŗŦÀƍ¯ƊŷÃ
³ŕƊƅ§ ŶƊŕƈ ŕƊ¯Ɗŷ ŕƈ ÁţƊ
ÀƍïƔÃƊŮÀƄƔ§± ¿Ɣ¯ÁƔ¯ŷŕƂƅ§
¹ŕƈŠƙŕŗ ÀƎƆƄ  ů ÀƎśŕ·§Ã
ŕƊ£¿ŕƁŶƊŕƈŕƊ¯Ɗŷŕƈ§ÃƅŕƁ
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řƔƊŕƈśÃ ÁƔśŬà řŸŗŬ Ãƍ
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řƔ§¯ŗƅ§
56
 a bailer (•aamin) because
his herds are in the area and
the herders are known to
the schemes’ owners.
Q: How did you get these
schemes?
We heard news (about the
distribution of farming
schemes). We went to Sin-
ga and saw the announce-
ment that farming schemes
were going to be planned
and distributed. Whoever
had a tractor and a trailer
would be allotted a plot of
scheme. Even combine har-
vester was not mentioned
as condition. We immedi-
ately submitted our applica-
tions, in my name and my
brother’s name (Muusa).
The applications were to be
submitted to the agricultur-
al inspector in Singa. At
that time (1972–73), my
brother and I used to have
about 10 tractors. The min-
ister (of agriculture) at that
time was Wadii½ Øabashi
and the director of mechan-
ical farming was Amiir
½Abdalla Khaliil. The agri-
cultural inspector in Singa
was called as-Sir and the
expert was called MaÝmuud.
They came to Dinder and
called upon us, the appli-
cants. We entered the hall
of Dinder. That was in
1972–73, during the Maayu
(Numeiri) regime. I stood
55 Old Fulani in the Sennar Area (Sudan)
3IMI½NA L KHABAR
-ASHEENASA¢ALNALIGIINAĪI
3INJA I½LAAN BE ANNU Ī
MASHAARII½ ĪI MANIGAT AD
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KUNNA NIMTALIK ÝAWAALI
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cattle owners free of charge.
7KLV FRQWLQXHG IRU ¿YH RU
six years; afterwards, we
started charging them for
the residue. Every scheme
has its guards. After the
harvest, we negotiate with
the cattle owners on the
residue. In the dry season
from March to May, the
herders move to the al-
Buaana area.5 So, until the
period of weeding and the
beginning of the harvest
there are no cattle (or
sheep) in the area. They
come during the harvest pe-
riod, i.e., in December and
January. Herders do not
damage farms intentionally
and when the herd goes out
of control and damage the
farm, the Public Committee
(al-Lajna ash-Sha½biyya)
of the nearest village to the
place is sought for settling
the matter. The committee
visits the site together with
the scheme’s owner and the
cattle owner and estimates
the damage. The cost is
usually agreed upon
through negotiation. The
matter reaches the police
only in exceptional cases.
Otherwise, the cattle owner
accepts the deal and prom-
ises to pay the cost. On the
market day, he takes some
cattle to sell and secure the
money. There is no need for
5
Al-BuDDQDLVDZLGHÀDWDUHDLQFHQWUDO6XGDQRQWKHHDVWHUQVLGHRIWKH%OXH1LOHIURPWad
Medani northwards up to the edges of Khartoum and eastward up to the Gedaref area.
AL MAWAASHI WA A†ÝAAB AL Ŷƈ ŶƁÃƈƅ§ ±Ã²śÃ ¨§±Ŧƅ§
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MIN SHAHRI TALAATA LAÝADDI ªƛŕţƅ§Ɠžƛ¥ř·±Ůƅ§¿Űśŗ
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TAKHRIB AL ÝA†AAD TAJI
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AGRAB QARIYA LE MAÝAL AL
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MAWAASHI WA †AÝIB
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BITA†AL ASH SHURA ILLA Ī
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½ALAD DAĪ½WAYIKTIBIQRAAR
BEANNUÝAYIJIIBAL MABLAGH
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MAS¢ALA MAA BITIÝTAAJ LEE
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MAWAASHIHU MAWJUUDA
ÝAWLAL MANIGA WAA†ÝAAB
AL MAWAASHI MA½RUUĪIN
LADAAA†ÝAABAL MASHAARII½
Interview: ½8PDU0XতDPPDG4XGXV½Abdullaahi 54
JANUARY 2, 2013
Q: Uncle ½Umar, we want
you to tell us about the be-
ginnings of your agricul-
tural schemes and how they
developed.
½UMAR
We (i.e., my brother Muusa
and I) started (mechanical
rain-fed farming) in the
area of Um Faraatiit, near
½Abbuuda village in the
lands of Dinder, about 40
km from the ‘closed area’
(Dinder National Park).
That was in 1970, before
the distribution of schemes
(i.e., before the beginning
of the planning of mechani-
cal rain-fed farming). There
used to be large numbers of
Arabs’ cattle herds (in the
area of Um Faraatiit); the
Fallaata (Fulani) had not
yet come to this area. There
was no farm damage (by
grazing animals) because
there was wide unfarmed
land (for grazing). Two
years later came the (farm-
ing schemes) ‘planning’;
they (i.e., the authorities
concerned) planned for us
to get a scheme near a vil-
lage called Shaamiyya
about 7–8 km away from
RXU ¿UVW VLWH ,Q WKDW SODQ-
ning, 80 schemes were dis-
tributed. That was in 1972–
73. After the harvest, we
used to let the residue for
53 Old Fulani in the Sennar Area (Sudan)
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Q: Where did you learn to
do this?
We were trained in Gedaref.
The engineers, I remember,
were white people (kha-
waajaat): a Canadian and a
British; (but) there was a
(Sudanese) expert with
them called MuÝammad
Ayyuub, from the Kunuuz
(Nile Nubians) tribe. These
were the people responsible
of the farms. They brought
tractors. The Canadian and
the American were special-
ised in agriculture. They
trained us in operating the
farming machineries. We
got trained, obtained the
FHUWL¿FDWHV DQG FRQWLQXHG
When Independence came,
they (i.e., the Europeans)
were sent away with the in-
tention to bring well-
trained people from Gedar-
ef to train others on
(mechanical) farming. We
became no longer interest-
ed (in the work); we were
given our entitlements and
came back home. We (i.e.,
my brother and I) were the
¿UVWSHRSOHWRVWDUW SUDFWLV-
ing) irrigated farming in
this area (as-Suuki and its
surroundings).
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BIDARRIBUUNA Ī L ¢AALIYYAAT
DI )TDARRABNA WA AKHADNA
SHIHAADAATWAISTAMARREENA
!KHADNA FATRATNA  AWWAL
MAA JA L ISTIQLAAL AL
KHAWAAJAAT DEEL
SHAALOOHUM!AHAL FATRADI
BIGA L GHARA• MINNAA
YIJIIBU NAAS MIN AL
'A•AARIF  AL MUTMAKKINIIN 
YIWARRUUHUM ARIIGAT AZ
ZIRAA½A!NIÝNAISTAGHNEENA
WA ADDOONA ÝUGUUGNA WA
JIINA .IÝNA AWWAL NAAS
BADEENA Ī Z ZIRAA½A
L MARWIYYA BE J JARRAARAAT
ĪL MANIGADI
Interview: ½8PDU0XতDPPDG4XGXV½Abdullaahi
ÀƜƄƅ§ ÁƔà ªƈƆŸś§ ªƊ§Ãǔ ³
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ž¼±ŕŲƂƅ§ Ɠž ¾ŕƊƍ ŕƊÃŗ±¯
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žÁƔƔŷ§±² Àƍ ¿Ɣ¯ ƓƄƔ±ƈƗ§Ã
ŕƊŗ±¯ś§ůªŕƔƅƕ§ƓžŕƊÃŗ±¯ŗ
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¡ŕŠ ŕƈ ¿Ã£ žŕƊś±śž ŕƊ¯Ŧ£
¿Ɣ¯ ªŕŠ§ÃŦƅ§ ¿ƜƂśŬƛ§
ƑƂŗ ů ©±śſƅ§ ŕƍ¢ ÀƍÃƅŕŮ
Áƈ ³ŕƊ §ÃŗƔŠƔ ŕƎƊƈ ¶±żƅ§
ÀƍñÃƔ žÁƔƊƄƈśƈƅ§ ž¼±ŕŲƂƅ§
ŕƊƔƊżśŬ§ÁţƊ£řŷ§±²ƅ§řƂƔ±·
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řƔñƈƅ§řŷ§±²ƅ§ƓžŕƊƔ¯ŗ³ŕƊ
ůřƂ·Ɗƈƅ§Ɠžª§±±§ Šƅŕŗ
52
primary level examina-
tions) and were to be taken
to the intermediate school
in Bakht ar-Ri•a; they were
accepted (admitted) there.
But our relatives came and
said to my father: “Øaaj
Qudus, how do you allow
your children to study un-
der the British? After hav-
ing been educated up to this
level, do you still want to
take them to the British?”
His colleagues, the fugara
(learned people), said to
him: “Never allow your
children to go away from
you.” My brother’s col-
leagues have now become
very big people of the state.
We went to Gedaref and
VSHQW ¿YH \HDUV WKHUH DQG
then the Independence (of
Sudan) came (1956).
Q: Were you employees or
farming on your own in
Gedaref?
We were mechanics of trac-
tors in mechanical farming
schemes.4 My brother was a
PHFKDQLFDO ¿WWHU barraad)
as he had attended a course
on this profession in Khar-
WRXP , ZDV D ¿UVW FODVV
driver; I operated combine
harvesters (Ýa†idaat) and
tractors.
4
*HGDUHILVWKH¿UVWDUHDLQWKH6XGDQZKLFKZLWQHVVHGWKHLQWURGXFWLRQRIUDLQIHGPHFKDQLcal
farming and is still the most important area in this domain.
51 Old Fulani in the Sennar Area (Sudan)
)SMAA½IILWA-UUSANAJAÝO 
WU BA½DEEN DAAYRIIN
YIWADDUUHUM AL ¢AWSA ĪI
"AKHTAR 2I•A AKHADOOHUM
HINAAK  JO AHALNA GAALO
±+EEF INTA YAA ØAAJ 1UDUS
KHALLEETAWLAADAKIT½ALLAMO
MA½A L )NGILIIZ 7AKIT
IT½ALLAMOLAÝADDIKIDATAANI
AWLAADAK ½AAWIZ
TAWADDIIHUM LE L )NGILIIZ²
+ULLA L FUGARA ZUMALAA¢U
DEELGAALO±4AANIA†LUMAA
TAKHALLI AWLAADAK DEEL
YILA½U MINNAK² (ASSA½
)SMAA½IIL DA DUF½ATU
½AARIFUM  NAAS KUBAAR Ī
D DAWLA &A NIÝNA
MASHEENA L 'A•AARIF
AKHADNA½AMALIYYABITAA½AT
KHAMSA SANAWAAT JA
L ISTIQLAAL
!BDAN KUNNAMAKANIIKIYYA
BITAA½IIN JARRAARAAT  ZIRAA½A
AALIYYA!KHUUY-UUSADA
ISMU BARRAAD  LA¢ANNU
AKHAD KOORS Ī L +HARTUUM
7A ANA SAWWAAG DARAJA
UULA  BASHAGHGHIL AL
ÝAA†IDAAT  BASHAGHGHIL AJ
JARRAARAAT
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 ²ƔƆŠƊƙ§ Ŷƈ §ÃƈƆŸś§ ¾¯ƛã
ƓƊŕś §¯Ƅ ůţƅ §ÃƈƆŸś§ ªƄÃ
 ²ƔƆŠƊƚƅÀƎƔ¯Ãś²Ãŕŷ¾¯ƛã
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ŶŬƍ ¾Ɗƈ §ÃŸƆ·Ɣ ¿Ɣ¯
žÀƎž±ŕŷ ƌśŸž¯ §¯ ¿ƔŷŕƈŬ¥
řƅïƅ§ Ɠž Ƨ¯Š ±ŕŗƄ ³ŕƊ
ŕƊ¯Ŧ£ ¼±ŕŲƂƅ§ ŕƊƔŮƈ ÁţƊž
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ÁƔŷŕśŗ řƔƄƔƊŕƄƈ ŕƊƄ žÆ§¯ŗ£
ÅÃŦ£ řƔƅ¢ řŷ§±² žª§±±§ Š
¯Ŧ£ƌƊƗž¯§±ŗƌƈŬ§§¯ƑŬÃƈ
½§ÃŬŕƊ£ÃÀ÷±Ŧƅ§Ɠž³±ÃƄ
žª§¯Űŕţƅ§¿żĐ ŮŗžƑƅãřŠ±¯
ª§±±§ Šƅ§¿żĐ Ůŗ
Q: What kind of work did ƓžÃƊŮ¿ŕżŮÁŕƄ¾¯ƅ§Ãó
your father do in as-Suuki? ƓƄÃŬƅ§

Our family was quite big
here (in as-Suuki). He (my
father) was trading in cattle.
At that time cattle were not
that numerous in this area,
yet he had many of them.
Traders used to come from
the direction of Gedaref,
Wad Medani and Sennar to
buy them from him. He be-
came very famous in this
trade. People said: “If you
want to buy sheep or cattle,
you go to as-Suuki to some-
one called Øaaj Qudus; he
has a very large number of
cattle.” So, he stayed in as-
Suuki all this time, and af-
terwards he begot his four
sons and seven daughters.
He had two wives; both of
them were from the
–ileeÝaab (–UleiÝaab/Bor-
go branch of the Maba)
tribe.
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WA KAAN BITAAJIR BE
L MAWAASHIDI!L FATRADIIK
AL MANIGA DI L MAWAASHI
ĪIHAMAAKAANBEL MUSTAWA
LAAKIN HU KAAN ½INDU KAM
HAAYIL JIDDAN MIN AL
MAWAASHI  WA BIJU
YAAKHDUUHANAASMIN-ADANI
WU NAAS MIN AL 'A•AARIF
WU MIN 3INNAAR  WA AKHAD
SHUHRAKABIIRAJIDDANJIDDAN
9A½NIYIGUULLAK±)NKUNTA
½AAYIZ BAHAAYIM WALLA
ABGAAR TAMSHI S 3UUKI LEE
RAJUL ISMU ØAAJ 1UDUS 
½INDU KAM HAAYIL MIN AL
¢ABGAAR² &A MAKAS AL FATRA
DI Ī S 3UUKI  WA BA½DAHA
ABA½AN ANJAB AL AWLAAD
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žÁƔśŠÃ² Ƌ¯Ɗŷ  ÁţƊ ¿Ɣ¯
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Q: It is notable that our ŕƈŕƊƆƍ£Áŕƈ²ÁŕƄřŗƔ±żƅ§³

relatives (i.e., the Fulani) ³±§¯ƈƅ§ §ÃŮƈƔ Àƍ¯ƛã §ÃƆŦŗ
did not allow their children ƓŬ±¯ƈÀƔƆŸśªƔƂƆś§¼ƔƄ
go to school (of the Western
type) in the past. How did
\RX DFTXLUH VFKRRO
education?

I completed my primary !NA KUNTA KAMMALTA řƔŕżƅ ƓƈƔƆŸś ªƆƈČ Ƅ ªƊƄ ŕƊ£
education up to Class Four. TA½LIIMI LAGHAAYIT RAAB½A ƑŬÃƈ ÅÃŦ£Ã žřƔƅã řŸŗ§±
My brother Muusa did the AWWALIYYA  WA AKHUUY řƔƅãřŸŗ§± řƔŕżƅ¿ƈČ ƄÃŲ±ŗ
same. First, my brothers -UUSA BAR•U KAMMAL ƑŬÃƈà ¿ƔŷŕƈŬ¥ ŕƊ¯ƛã žÆƛã
Ismaa½iil and Muusa LAGHAAYITRAAB½AAWWALIYYA ÀƍïÃƔÁƔ±Ɣ§¯ÁƔ¯ŸŗÞ§ÃţŠƊ
VXFFHHGHG LQ WKH ¿QDO !WWALAN  AWLAADNA žŕŲ±ƅ§ ªŦŗ Ɠž ·ŬÃƗ§

Interview: ½8PDU0XতDPPDG4XGXV½Abdullaahi 50
 entered the bridge and
continued to cross it for
almost one hour. The peo-
ple crossing to the eastern
side (of the Blue Nile) were
walking aside the cattle. By
the time they had crossed
(the bridge), half of the cat-
tle had not yet crossed. Peo-
ple asked: “Whose cattle
are these?” “They belong to
that man;” he was standing
near his horse (waiting
aside). When the last herd
entered the bridge with the
last (paid) herdsman and he
was about to follow, the po-
liceman saw two rolled
mats hanging on the horse,
hiding something with
pipes. He asked: “What is
this?” (My father replied:)
“Fire weapons.” Upon hear-
LQJWKHZRUGµ¿UHZHDSRQV¶
the entire crowd rushed to-
wards him. He was taken to
the police station (for in-
vestigation). They asked
him: “(Where is) your war-
rant?” He replied: “By Al-
lah, my warrant is with my
children (i.e., my family) in
as-Suuki.” He said to them:
“If you want to know that
my weapon is warranted,
refer to the Sultan (of Mai-
urno); the Sultan knows
that.” He was kept at the
police station until the war-
rant was brought with the
intervention of the Sultan
(of Maiurno).
49 Old Fulani in the Sennar Area (Sudan)
NU††AHUM MAA KHASHSHA §¯ ±ŕƊŬ ²Ƅ±ƈ řƔŕżƅ ƋÃƁŕŬ
'AALO ±!L BAHAAYIM DI ÀƎƔƅ¿ŕƁ¾ţƔ±ŰśƌƔƅ§ÃƅŕƁ
ÝAGGAT MINU² 'AAL Ɠž ůƛã ¯Ɗŷ ƓţƔ±Ŭś ĺ§Ã
±ØAGGAT AR RAAJIL DA² HU ÃśƊ¥ÃƅÀƎƔƅ¿ŕƁÃƓƄÃŬƅ§
WAAGIF JANB ÝU†AANU §¯ ƓţƜŬ ƌƊ¥ §Ãž±Ÿś ÁƔ²Ɣŕŷ
,AMMAN KHASHSHA AAKHIR Áŕ·ƆŬƅ§ Ɠƅ §ÃŸŠ±ś ­±Űƈ
FOOJ MIN AL BAHAAYIM WA Áƈ ¿Ŧ¯śŗ ƌž±ŕŷ Áŕ·ƆŬƅ§
MA½AAHU AAKHIR RAA½I  WA ²Ƅ±ƈƅ§ Ɠž ƋÃƄŬƈ Áŕ·ƆŬƅ§
HUJAAALI½AL BOOLIISSHAAF ŢƔ±Űśƅ§§ÃŗŕŠŕƈůţƅ
Ī ¢ITNEEN BURUUSH Ī
L ÝU†AANBEJ JANBAAT SHAAF
ASARAS SILAAÝ AL MAWAASIIR
'AAL LEEHU ±!SH SHAAYLU
DA SHINU² 'AAL LEEHU
±3ILAAݲ+ALMAT±SILAAݲDI
AN NAAS KULLAHUM JARO JO
ÝAWLU¨ 3AAGOOHU BE
ÝU†AANU LAGHAAYIT -ARKAZ
3INNAAR DA 'AALO LEEHU
±4A†RIIÝAK² 'AAL LEEHUM
±7ALLAAHI TA†RIIÝI ½IND
AWLAADI Ī S 3UUKI² 7U
GAAL LEEHUM ±,AW INTO
½AAYZIIN TA½RIFU INNU SILAAÝI
DA MU†ARRAÝ TARJA½U LE
S 3ULAAN AS 3ULAAN
½AARFU² "E TADAKHKHUL MIN
AS 3ULAAN MASAKOOHU Ī
L -ARKAZLAÝADDIMAAJAABO
T TA†RIIÝ
number of cattle; it was
said (that he brought) more
than 300 head (to as-Suuki).
Q: Tell us about the history
of your father’s arrival to
this area.
0\ IDWKHU ZDV D ¿UHZHDS-
on bearer, because in Kor-
dofan he used to be a cattle
owner; he had two guns of
the Ab-jigra brand. He got
the warrant (for these weap-
ons) from the District In-
spector in El Obeid (Kordo-
fan). When bringing his
cattle from there, he was
FDUU\LQJ¿UHZHDSRQV7KLV
(part of) history was narrat-
ed to us by the people who
witnessed it. These cattle
were very numerous. As
soon as he reached the dam
(the bridge of Sennar Dam),
the entire (Sennar) market
rushed to the dam. He came
and the cattle entered the
dam (bridge); he was ac-
companied by six (paid)
herdsmen. He was riding a
horse, on which he came
from Kordofan with the cat-
tle. They (probably the au-
torities concerned) gave
him permission to cross
(the bridge). He was asked:
“Where are you going?”
(My father replied:) “To as-
Suuki.” “From where are
you coming?” “From
Kordofan. I have my family
in as-Suuki.” The cattle
TULTUMIYYATRAAS
7AALDI ÝAAMIL SILAAÝ
LA¢ANNU HU ; HUWA= ĪI
+URDUFAAN HINAAK ZOOL
BITAA½ MAWAASHI  WA
S SILAAÝ DA †ADDAGO LEEHU
BE¢ITNEENBANAADIGRA††AA†
±!B *IGRA² WAT TA†RIIÝKAAN
MIN MUFATTISH AL MARKAZ Ī
L 5BAYYI• 7A MIN HINAAK
LAMMA KAAN JAAYIB
BAHAAYMU KAAN SHAAYIL AS
SILAAÝ ĪI ÝU†AANU !WWAL
MAAJAL KHAZZAAN¯WUDA
TARIIKH BIÝKUUHU LEENA
N NAAS AL HA•ARO ¯ AL
MAWAASHI KAAN ½ADADAA
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3INNAARKULLUJAKAASIR7U
JA  KHASHSHO L BAHAAYIM AL
KHAZZAAN  MA½AAHU ZEY
SITTA NAFAR MIN RAWAA½IITU
7A HU RAAKIB ÝU†AAN  JA
BEEHUMIN+URDUFAANMA½A
L BAHAAYIM 3AMAÝO LEEHU
YI½ADDI ±7EEN² ±-AASHI
S 3UUKI²±*AAYIMINWEEN²
'AAL LEEHUM ±!NA JAAYI
MIN +URDUFAAN  AWLAADI Ī
S 3UUKI² +HASHSHO
L BAHAAYIMAL KHAZZAANWU
MAASHIIN WU MAASHIIN
GARIIB AS SAA½A !N NAAS AL
BE SH SHARIG MAASHIIN BE
ARAAFAL BAHAAYIM,AMMA
½ADDO LIGO L BAHAAYIM
Interview: ½8PDU0XতDPPDG4XGXV½Abdullaahi
¿ÃŰà ťƔ±ŕś Áŷ ƓƄţ£ ³
ůřƂ·ƊƈƆƅ¾¯ƅ§Ã
Ãƍ ƌƊƗ ­ƜŬ ¿ƈŕţ ůƅ§Ã
¹ŕśŗ ¿Ã² ¾ŕƊƍ Áŕž¯±Ƅ Ɠž
§ÃƁ¯Ű §¯ ­ƜŬƅ§Ã žƓ٧Ãƈ
µŕ۱ ½¯ŕƊŗ ÁƔƊŝ¥ Ɠŗ ƌƔƅ
ÁƈÁŕƄŢƔ±Űśƅ§Ã ž©±ƂŠ¨£
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ƌƊŕŰţƓž­ƜŬƅ§¿ƔŕŮÁŕƄ
ťƔ±ŕś§¯ÃôÁ§²Ŧƅ§¡ŕŠŕƈ¿Ã£
ô §Ã±Ųţƅ§ ³ŕƊƅ§ ŕƊƔƅ ƋÃƄţŗ
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§ÃŮŦ ƓƄÃŬƅ§ Ɠž ůƛã
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¡ŕŠ Ãƍà žƓŷ§± ±Ŧ¢ ƋŕŸƈÃ
ÁƔƊŝ¥ Ɠž ¼ŕŮ ³ƔƅÃŗƅ§ Ŷƅŕ·
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48
 four years, learning the
Qur’an in the Prophetic
Mosque. Afterwards, he en-
tered Jerusalem (Quds),
where he spent two years,
DQG WKHQ ¿YH \HDUV LQ DO
Azhar (al-Azhar al-Shariif –
Cairo).3 All this period of
learning enabled him to
deepen his knowledge in Is-
lamic sciences. He obtained
D QXPEHU RI FHUWL¿FDWHV
from al-Azhar. After that,
he came back to us in as-
Suuki. At that time he had
‘heavy’ (a large number of)
cattle in ½Abbaasiyya
Tagale. At that time we
were not born, but he (al-
ready) had a family (on his
own).
L -UNAWWARA ARBA½A Ƌ°ƍ ¿Ƅà ±ƍ²Ɨ§ Ɠž ª§ÃƊŬ
A½WAAM ĪI TILAAWAT AL Á¢±Ƃƅ§ÁƈƌƊƄƈśƓžÁŕƄ©±śſƅ§
1UR¢AANHUNAAKĪL -ASJID ©±ƔŝƄ ª§¯ŕƎŮ ¯Ŧ£Ã žÀƔ±Ƅƅ§
AN .ABAWI "A½AD DAAK Ɠž ŕƊ੠ŕƍ¯Ÿŗ ±ƍ²Ɨ§ Áƈ
AWWAALI KHASHSHA L 1UDS ƌƔ¯ƅÁŕƄƓƄÃŬƅ§ÁƈƓƄÃŬƅ§
WAAKHAD½AAMEENĪL 1UDS ƓƆƂśƓžƧ¯ŠƧ¯ŠřƆƔƂśƓ٧Ãƈ
WAAKHADKHAMSASANAWAAT ªƁÃƅ§ů©±śſƅ§řƆƔ·řƔŬŕŗŸƅ§
ĪL !ZHAR7AKULLUHAAZIHI ÁƄƅžŶŬƅŕƊ¯ƅÃś§ŕƈÁţƊ¾§¯
L FATRA KAAN ĪI TAMAKKUNU ©±Ŭ£Ƌ¯Ɗŷ
MIN AL 1UR¢AAN AL +ARIIM 
WA AKHAD SHIHAADAAT
KATHIIRA MIN AL !ZHAR
"A½ADAA JAANA Ī S 3UUKI
-IN AS 3UUKI KAAN LADAYHI
MAWAASHI TAGIILA JIDDAN
JIDDAN ĪI 4AGALE
L ½!BBAASIYYAIILATAL FATRA
DI !L WAKIT DAAK NIÝNA
MAAITWALADNALISSA½ LAAKIN
½INDU¢USRA

Q: Was he accompanied by ƌś±Ŭ£ŶƈŕƎƆƄ¾Ɣ¯©±śſƅ§³

his family during all these ³¯Ƃƅ§Ã řŬ¯Ƃƈƅ§ ƓŲ§±Ɨ§ Ɠž
years he spent in the Holy ¼Ɣ±Ůƅ§±ƍ²Ɨ§Ã
Lands (Mecca and Medina),
Jerusalem and al-Azhar al-
Shariif (Cairo)?

Yes, he was (there) with his .A½AM  KAAN MA½A ¢USRATU ŶŠ± ƌś±Ŭ£ Ŷƈ ÁŕƄ žÀŸƊ
family. He (then) went back 2AJA½ ILAA 4AGALE žÅ¯ÃƆśÃ řƔŬŕŗŸƅ§ ƓƆƂś Ƒƅ¥
to ½Abbaasiyya Tagale and L ½!BBAASIYYA WA 4ALOODI  Ƌ¯Ɗŷ ÁŕƄ ŕƎƆƄ ¾Ɣ¯ ªŕśţƅ§Ã
Taloodi; he had (conjugal) WAL ÝITTAATDIIKKULLAAKAAN ½ſś§ŕƈ¯Ÿŗ¾±ţśÃ±Ŭ£ŕƎƔž
families in all these places. ½INDU ĪIHA ¢USAR 7A ¨ƔŠƔţ Ãƍ ƌƊ£ Áŕ·ƆŬƅ§ Ŷƈ
After having agreed with TAÝARRAK BA½AD MAA ITTAFAG ±Ƃƈ ƓƄÃŬƆƅ ƌśŷŕśŗ Ɠ٧Ãƈƅ§
the Sultan (of Maiurno) to MA½A S 3ULAAN INNU HUWA ¿œŕƍ ÀƄ ¨ŕŠ ÆƜŸžÃ ƌś±Ŭ£
bring his cattle to as-Suuki, ÝAYIJIIB AL MAWAASHI ½ÃžƌƊ£¿ŕƂƔž±ŕƂŗƗ§ÁƈƧ¯Š
he moved there and settled BITAA½TU LE S 3UUKI MAQAR ³£±řƔƈśƆśƅ§
(in that village) with his ¢USRATU7AĪ½LANJAABKAM
(two) wives (and children). HAAYIL JIDDAN MIN AL
He indeed brought a large ¢ABQAAR YUQAALINNUFOOGAT

3
Al-Azhar al-Shariif is the oldest university in the world. It was founded in 970 and is still a
renowned centre of Islamic scholarship.

47 Old Fulani in the Sennar Area (Sudan)

engaged in teaching the
Qur’an.

Q: Did you hear why he řƂ·ƊƈÁƈÀŕƁƌƔƅªŸƈŬ³

moved from the area of çÃ
Wau?

He moved from the area of
Wau in the direction of Mai-
urno to meet with the Sul-
tan (probably Mai-Wurno).
When he arrived in Maiur-
no, he stayed for a period of
time with the Sultan. He
also met with the sheikhs of
Shaikh ¿alÝa (village) and
afterwards proceeded to as-
Suuki.
'AAM MIN MANIGAT 7AAW
KAANMUTTAJIHILAAMANIGAT
-AAYIRNO LI MUQAABALAT
3ULAAN -AAYIRNO 7A
½INDAMAA WA†AL -AAYIRNO
MA½AS 3ULAANMAKASFATRA 
WA AY•AN JA ILAA ¿ALÝA
QAABAL AL MASHAAYIKH ĪI
¿ALÝA  WA BA½DAA WA†AL
MADIINATAS 3UUKI
ƌŠśƈ ÁŕƄ çà řƂ·Ɗƈ Áƈ ÀŕƁ
řƆŗŕƂƈƅ ÃƊ±Ɣŕƈ řƂ·Ɗƈ Ƒƅ¥
¿ŰÃ ŕƈ¯ƊŷÃ ÃƊ±Ɣŕƈ Áŕ·ƆŬ
ž©±śž«ƄƈÁŕ·ƆŬƅ§ŶƈÃƊ±Ɣŕƈ
¿ŗŕƁ řţƆ· Ƒƅ¥ ¡ŕŠ ÆŕŲƔ£Ã
ŕƍ¯Ÿŗà žřţƆ· Ɠž ťƔŕŮƈƅ§
ƓƄÃŬƅ§řƊƔ¯ƈ¿ŰÃ

Q: Did he have family in as- ¿ƍ£Ƌ¯ƊŷÁŕƄ¡ŕŠŕƈƅÃƍ³

Suuki by the time he came ƓƄÃŬƅ§Ɠž
here?

Yes, he had relatives in as- .A½AM  KAAN ½INDU AHAL Ī Ɠž ¿ƍ£ Ƌ¯Ɗŷ ÁŕƄ žÀŸƊ
Suuki and relatives in Øillat S 3UUKI  WA ½INDU AHAL ĪI řƆţ Ɠž ¿ƍ£ Ƌ¯Ɗŷà žƓƄÃŬƅ§
Baăi (village), namely, the ØILLAT "AăI  ALLI HUWA ťƔŮƅ§ ÀÃţ±ƈƅ§ Ãƍ ƓƆƅ§ žƓƂŗ
late Shaikh Baăi, the sheikh L MARÝUUMAS 3HEEKH"AăI  «Ƅƈ ƓƂŗ řƆţ ťƔŮ žƓƂŗ
(and founder) of Øillat Baăi SHEEKH ØILLAT "AăI -AKAS ÀƎƔƅ¿ŕƁÞřƆƔ÷©±śžÀƍ¯Ɗŷ
(village).2 He stayed with ½INDAHUM FATRA AWIILA  WA Ɠž ÁƄŬ£ řƔƊ ůƊŷ §¯ ¯Ÿŗ
him for a while and then GAAL LEEHUM ±"A½AD DA ¯Ÿŗ Ɠś±Ŭ£ Ŷƈ ƓƄÃŬƅ§ řƊƔ¯ƈ
said to him: “After this long ½INDINIYYAASKINĪIMADIINAT Ƌ¯ÃŠÃ ¿ŗƁà řƆƔ÷ƅ§ řƅÊƅ§
time travelling around, I AS 3UUKIMA½A¢USRATIBA½AD řƄƆƈƈƅ§ Ɠž ÁŕƄ çà Ɠž
want to settle in as-Suuki AJ JAWLA A AWIILA² 7A ¡§¯£ ¯Ÿŗà řƔ¯ÃŸŬƅ§ řƔŗ±Ÿƅ§
town.” Before being in GABLI WUJUUDU ĪI 7AAW ©±ÃƊƈƅ§řƊƔ¯ƈƅ§Ɠž«Ƅƈşţƅ§
Wau, my father was in Sau- KAAN Ī L -AMLAKA Á¢±Ƃƅ§ ©ÃƜś Ɠž À§Ãŷ£ řŸŗ±£
di Arabia. After having per- L ½!RABIYYA S 3U½UUDIYYA ¯Ÿŗ ÅÃŗƊƅ§ ¯ŠŬƈƅ§ Ɠž ¾ŕƊƍ
formed Ýajj (pilgrimage), 7A BA½AD ADAA¢ AL ÝAJJ ¯Ŧ£Ã ³¯Ƃƅ§ ´Ŧ Ɠƅ§Ã· ¾§¯
he stayed in Medina for MAKAS Ī L -ADIINA ³ƈŦ¯Ŧ£Ã ³¯Ƃƅ§ƓžÁŗƈŕŷ
2
This village is located ca. 10 km south of as-Suuki. The Fulani living in Øillat Baăi seem all
WRGHVFHQGIURP)XODQLZKRÀHGWKH%ULWLVKUXOHLQNigeria after the Burmi battle (1903) and
came to Sudan in a kind of religiously motivated migration (hijra). Given this, they can be
described as belonging to the division of Post-Mahdism Fulani immigrants. Like many other
groups belonging to that division, these Fulani still maintain the use of their ancestral language
(Fulfulde).

Interview: ½8PDU0XতDPPDG4XGXV½Abdullaahi 46
 INTERVIEW: ½UMAR MUØAMMAD
QUDUS ½ABDULLAAHI
SOKOTO FULANI

AGE AND PLACE OF BIRTH OF THE INTERVIEWEE:

75 years, born in as-Suuki
DATES AND PLACE OF THE INTERVIEWS:
June 13, 2011, and January 2, 2013; as-Suuki

JUNE 13, 2011

Q: Uncle ½Umar,1 I want ¾±Ɣ§¯ ž±ƈŷ Ɠƈŷ ³

you to tell us about your life ¾śŕƔţ ťƔ±ŕś Áŷ ŕƊƔƅ ƓƄţś
history and your contribu- řƊƔ¯ƈ ±Ɣ÷ś Ɠž ¾śŕƈŕƎŬ§Ãǔ
tion to the development of ©±ÃŰŗ řƂ·Ɗƈƅ§ ã ƓƄÃŬƅ§
as-Suuki town or the (as- Å£ ž¾śţ§± ƑƆŷ ÀƆƄś§ řƈŕŷ
Suuki) area in general. Take ŕƍ±Ɣ§¯řŠŕţ
your time and say whatever
you want!

½UMAR
I was born in as-Suuki and
grew up here. Our father
was from the Fallaata Soko-
to (i.e., a Fulani from the
Sokoto subsection) and our
mother from the –ileeÝaab
(–UleiÝaab/Borgo, a branch
of the Maba tribe). Our fa-
ther was active in teaching
the Qur’an and Islamic sci-
ences. He started from Wau
(in present-day South Su-
dan), from where he moved
to Southern Kordofan (the
1XED 0RXQWDLQV  ¿UVW Ta-
loodi and then ½Abbaasiyya
Tagale. He stayed for some
time in ½Abbaasiyya Tagale,
!NA ITWALADTA WA NASHA¢TA
BI MADIINAT AS 3UUKI !L
WAALID MIN AL &ALLAATA
3OKOTO WA L WAALDA
–ILEEÝAABIYYA 7AALIDNA
RAJUL LAHU NASHAA Ī L ½ILM
WA LAHU MUSAHAMAAT
KABIIRA JIDDAN ĪI TA½LIIM AL
1UR¢AAN "ADA¢ MIN
MANIGAT 7AAW WA NAZAÝ
ILAA MANIGAT JANUUB
+URDUFAAN *IBAAL AN
.UUBA  AWWALAN LEE
4ALOODI WA MINNAA ILAA
L ½!BBAASIYYA 4AGALE 
MAKAS ĪIHA FATRA BAR•U ĪI
TA½LIIMAL 1UR¢AAN
±ƈŷ
řƊƔ¯ƈŗ ªōŮƊà ª¯ƅÃś§ ŕƊ£
řśƜſƅ§ Áƈ ¯ƅ§Ãƅ§ ƓƄÃŬƅ§
řƔŗŕţƔƆŰ ©¯ƅ§Ãƅ§Ã ÃśƄŰ
ÀƆŸƅ§ Ɠž ·ŕŮƊ ƌƅ ¿Š± ŕƊ¯ƅ§Ã
Ɠž Ƨ¯Š ©±ƔŗƄ ªŕƈƍŕŬƈ ƌƅÃ
řƂ·Ɗƈ Áƈ £¯ŗ Á¢±Ƃƅ§ ÀƔƆŸś
¨ÃƊŠ řƂ·Ɗƈ Ƒƅ¥ ­²Ɗà çÃ
Æƛã ž řŗÃƊƅ§ ¿ŕŗŠ Áŕž¯±Ƅ
řƔŬŕŗŸƅ§Ƒƅ¥ŕƎƊƈÞůÃƆśƓƅ
ƓžÃŲ±ŗ©±śžŕƎƔž«ƄƈžƓƆƂś
Á¢±Ƃƅ§ÀƔƆŸś

1
The term ‘uncle’ is here used as a term of respect.

45 Old Fulani in the Sennar Area (Sudan)

run the court. In fact, even
Shaikh Fa•ul (i.e., Shaikh
Fa•ul an-Naayir) – may the
Almighty Allah have mercy
upon him – is remembered
by all people in that he used
to solve any problem; this
man had a very good contri-
bution in this. Any problem
that happened in al-Baza½a
or al-Marbuu½ (quarters),
he used to solve it. If Shaikh
Ab-Na½oof had a problem,
he would seek the assis-
tance of Shaikh Fa•ul for
its solution. They used to
travel to very many rural
areas (villages) to solve
problems. If any Governor
General (Øakim ½Aam) or
province commissioner or
anyone (else) was coming,
they (probably the Makk,
the Omda and Shaikh
Fa•ul) would always be
moving around with him,
FRQ¿UPLQJ WKDW WKHUH ZDV
security in the area and that
the area was in need of so-
and-so.
43 Old Fulani in the Sennar Area (Sudan)
L BIÝKUMU Ī L MAÝKAMA řƅōŬƈƅ§ Ɠž ¹ŕŗ Ƌ¯Ɗŷ ¿Š§±ƅ§
9A½NI 3HEEKH &A•UL ZAATU  řŷ²ŗƅ§ƓžřƆƄŮƈ¿Űţśů
RABBANAYARÝAMUBEJ JANNA  řƆƄŮƈ ¿Űţś žŕƎƆţŗ Ãƍ
YA½NI KULLA N NAAS BITAZKUR ťƔŮ ŕƎƆţŗ Ãƍ ¹Ãŗ±ƈƅ§ Ɠž
INNUMAAĪMUSHKILAILLAHU řƆƄŮƈƋ¯ƊŷÃƅÃŲ±ŗ¼ÃŸƊŗ£
BIÝILLAA!R RAAJIL½INDUBAA½ ŕƎƆţŗ ¿Ųž ťƔŮ ƋŕŸƈ ¨ƔŠŗ
Ī L MAS¢ALA DI TA݆AL §ÃŮƈŗ ıƂƅ§ Ɠž řƆƄŮƈ žƋŕŸƈ
MUSHKILA Ī L "AZA½A HU ½·ŕƊƈ §ÃŮƈŗ ƓƊŸƔ žŕƍÃƆţƔ
BIÝILLAA  TA݆AL MUSHKILA Ī §ÃŮƈŗřƆƄŮƈÅ£ƓžƧ¯Š©±ƔśƄ
L -ARBUU½ HU BIÝILLAA ÅŕŠÀŕŷÀƄŕţÅ£ƓžžŕƍÃƆţƔ
3HEEKH !B .A½OOF BAR•U žÃƊŮ ƜƅÃřƔ±Ɣ¯ƈƅ§ÀƄŕţ ƜƅÃ
LAW ½INDU MUSHKILA BIJIIB ¯Ɔŗƅ§ƋßƆ·ŗÃƋŕŸƈ§ÃƊÃƄƔÆŕƈƔ§¯
MA½AAHU 3HEEKH &A•UL ŕƎƔž ¯ÃŠÃƈ ÁƈƗ§ ƌƊ¥ ƑƆŷ
BIÝILLAAMA½AAHU MUSHKILA §¯ƄƓƅřŠŕśţƈ¯Ɔŗƅ§Ãž§¯ƄÃ
ĪL QURABIMSHUYIÝILLUUHA
YA½NI BIMSHU MANAIG
KATIIRA JIDDAN &I AYYI
MUSHKILABIMSHUYIÝILLUUHA 
Ī AYYI ÝAKIM ½AAM JAAYI
WALLA ÝAKIM AL MUDIIRIYYA
WALLA SHINU  DAAYMAN
YIKUUNU MA½AAHU WA
BILI½UUHUL BALAD½ALAINNU
L ¢AMNI MAWJUUD ĪIHA WA
KIDA  WA L BALAD MUÝTAAJA
LEEKIDA
Jangoor (a non-Fallaata, i.e.,
non-Fulani).
Q: This means that the Funj
took back their Omodiyya.
What happened then
to the (Fallaata/Fulani)
Omodiyya?
The Fallaata Omodiyya
was dissolved because of
problems among the rela-
tives (Fallaata, i.e., Fulani)
themselves; this one want-
ed to be sheikh; that one
wanted to be Omda. In this
way, it ‘fell apart’ (itfarta-
gat). After that, our (pater-
nal) uncle ½Abdu s-Salaam
left the sheikhdom itself
because of this problem.
They brought our (paternal)
uncle Shaikh Fa•ul an-
Naayir, my direct paternal
uncle, my father’s brother.
+HRFFXSLHGWKHRI¿FHIURP
1946 until he died in 1997.
Q: Who is assuming the
function (of sheikh) now?
At present, it is in the hands
of an-Naayir Yuusif, a son
of Shaikh Fa•ul an-
Naayir’s brother. Now he is
the sheikh of the entire
town of as-Suuki, including
the area of ad-Dariisa and
al-Marbuu½ (quarters). Also,
he is a companion to the
Makk and the Omda; i.e.,
they are always together in
the court; the three of them
Interview: Members of the Zarruugaab Clan of Fallaata (Fulani)
!L ½UMUUDIYYA  MAA ÝA†ALT
ĪIHA MASHAAKIL  AL ¢AHAL ĪI
BA½A•UM  ½ALA ASAAS DA
DAAYIR YIBGA SHEEKH WA DA
DAAYIR YIBGA ½UMDA  WA
HAKAZAA ITFARTAGAT "A½AD
DAA ½AMMANA ½!BDU
S 3ALAAM KHALLA SH
SHAYAAKHA ZAATAA Ī
L MAS¢ALA DI *AABO
½AMMANA 3HEEKH &A•UL AN
.AAYIR  ALLI HUWA ½AMMI
ANA AWWAALI AKHU ABUUYI 
MASAK MIN SANAT ALF WA
TUS½UMIYYA SITTA WU
ARBA½IIN ILAA AN TAWAFFA ĪI
SANAT ALF WU TUS½UMIYYA
SABA½AWUTIS½IIN
(ASSA½ MAASIKAA N .AAYIR
9UUSIF  WAD AKHU SH
3HEEKH &A•UL AN .AAYIR
(ASSA½ HUWA SHEEKH AS
3UUKI DI KULLAA MANIGAT
AD $ARIISA WA L -ARBUU½
KULLAA SHAYAAKHATAA
MAASIKAA HU "A½DEEN HU
AWWAALI RAĪIG LE L -AKK
WA L ½UMDA  YA½NI Ī
L MAÝKAMA AWWAALI HUM
MA½AAHU  HUM AT TALAATA
§ÃŸŠ±śŬ§ şƊÃſƅ§ ƓƊŸƔ ³
ÃƊŮ ¿Űţ ¨Ɣ· řƔ¯ÃƈŸƅ§
ŶŬƍřƔ¯ÃƈŸƆƅ
ŕƎƔž ªƆŰţ ŕƈ žřƔ¯ÃƈŸƅ§
žÀƎŲŸŗ Ɠž ¿ƍƗ§ ž¿ƄŕŮƈ
ƑƂŗƔ ±Ɣ§¯ §¯ ³ŕŬ£ ƑƆŷ
ž©¯ƈŷ ƑƂŗƔ ±Ɣ§¯ §¯Ã ťƔŮ
ŕƊƈŷ¾§¯¯ŸŗªƂś±ſś§§°ƄƍÃ
ŕƎś§° řŦŕƔŮƅ§ ¿Č Ŧ ÀƜŬƅ§¯ŗŷ
ŕƊƈŷ §Ãŗ੠ů řƅōŬƈƅ§ Ɠž
Ãƍ ƓƆƅ§ ž±ƔŕƊƅ§ ¿Ųž ťƔŮ
žÅÃŗ£ ÃŦ£ Ɠƅ§Ã· ŕƊ£ Ɠƈŷ
řƔƈŸŬśÃ ¼ƅ£ řƊŬ Áƈ ¾Ŭƈ
ƑžÃś Á£ Ƒƅ¥ ÁƔŸŗ±£Ã řśŬ
řŸŗŬ řƔƈŸŬśÃ ¼ƅ£ řƊŬ Ɠž
ÁƔŸŬśÃ
ŶŬƍÃƊƈ¾Ŭƈƅ§¨Ɣ·³
ž¼ŬÃƔ ±ƔŕƊƅ§ ŕƎƄŬŕƈ ŶŬƍ
±ƔŕƊƅ§ ¿Ųž ťƔŮƅ§ ÃŦ£ ¯Ã
ů ƓƄÃŬƆƅ ťƔŮ Ãƍ ŶŬƍ
¹Ãŗ±ƈƅ§Ã řŬƔ±¯ƅ§ řƂ·Ɗƈ žŕƎƆƄ
Ãƍ ŕƎƄŬŕƈ ŕƎśŦŕƔŮ ŕƎƆƄ
¾ƈƆƅ ½Ɣž± Ɠƅ§Ã· Ãƍ ÁƔ¯Ÿŗ
řƈƄţƈƅ§ Ɠž ƓƊŸƔ ž©¯ƈŸƅ§Ã
řśƜśƅ§ Àƍ žƋŕŸƈ Àƍ Ɠƅ§Ã·
ƓƊŸƔ řƈƄţƈƅ§ Ɠž §ÃƈƄţŗƅ§
ƌƈţ±Ɣ ŕƊŗ± žƌś§° ¿Ųž ťƔŮ
±Ƅ°śŗ³ŕƊƅ§¿ƄƓƊŸƔžřƊŠƅŕŗ
ŕƎƆţŗÃƍƛ¥řƆƄŮƈƓžŕƈƌƊ¥
42
 here. But Sudan essentially
belongs to us and not to
anybody else. Now I have a
copy of a pedigree, which
goes back to ½Abdullaahi
ibn al-½Abbaas (a paternal
cousin of the Prophet).

Q: Do you remember the ¡ŕƈŬ£ ¶Ÿŗ ±Ƅ°śƈ ³

names of some of the řśƜſƅ§ÁƔŷŕśŗ®ÃƔŮƅ§
Fallaata (Fulani) sheikhs?

Yes, they brought Shaikh .A½AM  YA½NI JAABO SH ÀƔƍ§±ŗ¥ťƔŮƅ§§ÃŗŕŠƓƊŸƔžÀŸƊ

Ibraahiim Saalim (as 3HEEKH )BRAAHIIM 3AALIM  ƑžÃś§ ŕƈƅ ÀƅŕŬ ÀƔƍ§±ŗ¥ žÀƅŕŬ
sheikh); when he died )BRAAHIIM 3AALIM LAMMA ¯Ã ÀƜŬƅ§¯ŗŷ Ƌ¯Ÿŗ ¾Ŭƈ
½Abdu s-Salaam Wad- ITWAFFA MASAK BA½ADU ÁƔ·ŗś±ƈ §ÃƊŕƄ ¿Ɣ¯ ĺ§¯ŗŷ
½Abdalla took over. These ½!BDU S 3ALAAM 7AD Ɠž şƊÃſƅ§ Ŷƈà ¾ƈƅ§ Ŷƈ Ƨ¯Š
(two sheikhs) were closely ½!BDALLA $EEL KAANU ªƊŕƄÃŲ±ŗÁƔ¯ŸŗÃřƂ·Ɗƈƅ§
tied to the Makk15 and MURTABIIN JIDDAN MA½A řƔ¯ÃƈŷƓž
the Funj in the area. There L -AKK WA MA½A L &UUNJ Ī
was also an Omodiyya L MANIGA 7U BA½DEEN
(½Umuudiyya).16 BAR•UKAANATĪ½UMUUDIYYA

Q: Is there an Omodiyya řśƜſƆƅŕƊƍřƔ¯ÃƈŷƓž³

here (in as-Suuki) for the
Fallaata (i.e., Fulani)?

7KH ¿UVW 2PGDZDVØasan
an-Nakhli; he was the
Omda of all the Fallaata
(i.e., Fulani) from Shaikh
¿alÝa (village) up to as-
Suuki. Øasan an-Nakhli
was succeeded by Øamooda
Abbakar Toorsheen. After
Øamooda came Ibraahiim
MaÝmuud. Afterwards, the
Omodiyya was shifted to
!L ½UMDA L ¢AWWAL KAAN
ØASAN AN .AKHLI  ½UMDAT
AL &ALLAATA MIN ¿ALÝA LE
S 3UUKI "A½AD ØASAN AN
.AKHLI JA ØAMOODA
!BBAKAR 4OORSHEEN "A½AD
ØAMOODA MASAK )BRAAHIIM
-AÝMUUD "A½AD DAAK AL
½UMUUDIYYA ITÝAWWALAT LE
*ANGOOR MAA MIN AL
&ALLAATA 
ÁŬţ ÁŕƄ ¿ÃƗ§ ©¯ƈŸƅ§
řţƆ·ÁƈřśƜſƅ§©¯ƈŷžƓƆŦƊƅ§
ƓƆŦƊƅ§ ÁŬţ ¯Ÿŗ ƓƄÃŬƆƅ
¯ŸŗÁƔŮ±Ãś±Ƅŗ£©¯Ãƈţ¡ŕŠ
¯Ãƈţƈ ÀƔƍ§±ŗ¥ ¾Ŭƈ ©¯Ãƈţ
ƓƅªƅÃţś§řƔ¯ÃƈŸƅ§¾§¯¯Ÿŗ
 řśƜſƅ§Áƈŕƈ ±ÃƂƊŕŠ

15
‘Makk’ refers here to the paramount chief of the Funj.
16
The Omodiyya corresponds to the second highest administrative unit within the Native
Administration system introduced by the British.The title held by the head of an Omodiyya is
‘Omda’.

41 Old Fulani in the Sennar Area (Sudan)

Abu-½Ajaaj (ca. 7 km west
of as-Suuki) and settled
with them. We13 were born
in Abu-½Ajaaj, near al-
Busaaa (village). From
there people dispersed.
When they came to as-
Suuki, their settlement
FDXJKW¿UHWKUHHWLPHVBel-
lo ad-Daadaari came and
said to them:14 “Brothers, I
will stay here with you; you
construct thirteen houses
and slaughter a bull for
alms; by doing this, your
village will be ‘the mother
of the settlements’ (umm al-
balad).” They constructed
thirteen houses and invited
the people of Øillat Wad
Naa†ir, Birgid, Ab-Na½oof,
Øaniin, al-Ghudiyyaat, and
al-Baza½a (quarters); they
all ate the (meat of the) bull
and dispersed. Thanks to
Bello ad-Daadaari’s direc-
tives, the quarter remained
settled until today. We were
all born and raised here and
are still staying here… Even
when the train came (for the
¿UVW WLPH  DQG KRUQHG ZH
lay down (out of fear); we
were children. However,
with regard to our people of
Omdurman, some of them
went back (to western
Sudan) and others came
"ELLO D $AADAARI GAAL §ÃƆƄ£ ÀƎƆƄ řŷ²ŗƅ§Ã žªŕƔ¯żƅ§
LEEHUM ±9A ¢AKHWAANNA ű§¯§¯ƅ§ ÃƆƔŗ §Ã±žÃ §¯ ±Ãśƅ§
ANA BAGO½OD LEEKUM HINA  řƆƔƆƅ§ÀÃƔƓƅŕƎƔƅƌśŗŝƅ§ªƔŗŝśƅ§
TABNU TALATTAASHAR BEET À£ůÀƎƔƅ¿ŕƁÃřśŗŕŝ©¯ŷŕƁ
LAÝADDI MA INTAHAT TAJIIBU ŕƊţƊ£řŠŕţŕƎƔŠśŗŕƈž¯Ɔŗƅ§
TOOR TA•BAÝUUHU KARAAMA ÁƔ¯ŷŕƁà ŕƊƍ ŕƊƔŗ±Ã ŕƊƈƁ ŕƊƆƄ
ÝILLATKUM DI TABGA UMM AL ƌś§°§¯±·Ƃƅ§ÿŕƈůţƅŕƊƍ
BALAD  AS 3UUKI DI 'AAMO ÁţƊ£ ŕƊƍ ¾±ÃƄà ¡ŕŠ Áƈƅ
BANO TALATTAASHAR BEET  WA ±ŕżŰ ž©ŕ·§Ãƅ§ Ɠž ŕƊ¯Ɓ±
NAADA NAAS ØILLAT 7AD Áŕƈ±¯ƈ£ ³ŕƊ ŕƊŬŕƊ ÁƄƅ
.AA†IR DI  WA "IRGID  WA ÁƔ¯ţ§Ãà §ÃŸŠ± ÁƔ¯ţ§Ã ¿Ɣ¯
!B .A½OOF  WA ØANIIN  AL §ÃƆŰ£ ÁţƊ£ ÁƄƅ  ŕƊƍ §ÃŠ
'HUDEYYAAT  WA L "AZA½A ½ţŕƈžÁţƊ£ŕƊƂţ§¯Á§¯ÃŬƅ§
KULLAHUM AKALO T TOOR DA ůƊŷ ŕƊ£ ŶŬƍà ŕƊ±ƔŻ ¿Ã²
WA FARRO "ELLO D $AADAARI  ¨ŬƊ ©±ŠŮ ÿů řŦŬƊ
T TASBIIT AS SABBATU LEEHA ³ŕŗŸƅ§Áŗĺ§¯ŗŷ¯ƊŷƓƎśƊś
LEE YOOM AL LEELA GAA½DA
SAABTA 7A GAAL LEEHUM
±$I UMM AL BALAD  MAA
BTAJIIHA ÝAAJA² !NIÝNA
KULLANA GUMNA WA RIBIINA
HINA WA GAA½DIIN HINA
LAÝADDI MAA¨ !L GAAR DA
ZAATU LAMIN JA WA KOORAK
HINA ANIÝNA RAGADNA Ī
L WAAA  †UGHAAR ,AAKIN
NAASNA NAAS 5MDURMAAN
DEEL WAAÝDIIN RAJA½O WA
WAAÝDIIN JO HINA  ,AAKIN
ANIÝNA A†LU S 3UUDAAN DA
ÝAGGANA ANIÝNA  MAA ÝAG
ZOOL GHEERNA 7A HASSA½
ANA ½INDI NUSKHA DI¨
SHAJARATNASAB TINTAHI½IND
½!BDULLAAHI)BNIAL ½!BBAAS

13
%\µZH¶WKHLQIRUPDQWPHDQWKLPVHOIDQGVRPHPHPEHUVRIKLVJHQHUDWLRQEXWGH¿QLWHO\QRW
the group of men participating in the interview.
14
By that time, Bello ad-Daadaari and many members of other big Fulani families engaged in
the Mahdiyya movement (e.g., ½Usman Baara, Qadi Abu-Øawwa, Øaamid al-Fay•, Abbakar
Atiiku, ½Ali Tunfaafe, etc.) were already settled in 6KDLNK৫DOতDWRZKLFKWKH\FDPHDIWHUWKH
loss of the Karari battle in 1898, and more popularly, after the Mahdiyya had ‘spoilt’ (khirbat).

Interview: Members of the Zarruugaab Clan of Fallaata (Fulani) 40

 to the Khaliifa of the Mahdi.
The Khaliifa read the letter
and said to them: “All the
people you brought, I ‘poled’
(sha½½abta) some and some
died, but this style is not
Bello’s. This man (i.e., Bel-
lo) is ½ajami (non-native
Arabic speaker) and he
knows neither (the term)
istibdaad (tyranny) nor (the
term) faw•a (disorder); I
have forgiven him.”12
Once Bello ad-Daadaari
had been forgiven and the
Mahdiyya ‘spoilt’ (khirbat),
the Khaliifa of the Mahdi
instructed people to go and
seek their relatives. Then all
our people left Omdurman
(for the Sennar area), in-
cluding this Øaaj a-¿ayyib,
our grandfather who was
amiir (leader); he went (to
jihad) with a hundred peo-
ple and came back with
only three. When he came
to Shaikh ¿alÝa (village),
he was also brought to (the
villages of) Zain al-
½Aabdiin and Wad Haaruun
(and invited to live there).
They (our grandfather and
some of his relatives) stayed
there (i.e., in Wad Haaruun)
– for some time – and then
dispersed due to some prob-
lems. Shaikh a-¿ayyib
Wad-Saalim joined them in
12
Bello Abbakar Atiiku, who told me the same story (see footnote 6), added that the Fulani
dignitaries in the Khaliifa’s administration – and they were very numerous – had decided to
react, if Bello had been killed or ‘poled’.
"ELLO D $AADAARI DA LAMIN
½AFOOHU  A†BAÝAT AL
-AHDIYYA LAMIN KHIRBAT
KHALIIFATAL -AHDIGAALAYYI
ZOOL YIMSHI AHLU "A½DEEN
NAASNA DEEL GAAMO
KULLAHUM MIN 5MDURMAAN
¯ ĪIHUM Øaaj A ¿AYYIB DA 
JIDDANA ANIÝNA  KAAN AMIIR 
MASHABEEMIYYAJOTALAATA
BAS$AJA¿ALÝA,AMMAJA
¿ALÝA JAABOOHU :EEN AL
½!ABDIIN  7AD (AARUUN
'A½ADO ĪIHA WA ÝA†ALAT
LEEHUM MASHAAKIL KIDA
ITFARRAGO *AAHUM ASH
3HEEKH A ¿AYYIB 7AD
3AALIM DA ĪI !BU ½!JAAJ
WA SAKAN ĪIHA !NIÝNA
MAWLUUDIIN ĪI !BU ½!JAAJ
JANB AL "USAAA DI
-AWLUUDIIN ĪIHA !AHA 
MIN HINAAK AN NAAS
ITFARRAGAT,AMINJONAASNA
DEEL AS 3UUKI DI ÝARAGO
L GASH TALAATA MARRAAT *A
žƋÃſŷ Áƈƅ §¯ ű§¯§¯ƅ§ ÃƆƔŗ
ªŗ±Ŧ Áƈƅ řƔ¯Ǝƈƅ§ ªţŗŰ£
¿Ã² Å£ ¿ŕƁ ůƎƈƅ§ řſƔƆŦ
¿Ɣ¯ ŕƊŬŕƊ ÁƔ¯Ÿŗ ƌƆƍ£ ƓŮƈƔ
ÀƎƔžôÁŕƈ±¯ƈ£ÁƈÀƎƆƄ§ÃƈŕƁ
žÁţƊ£ ŕƊ¯Š ž§¯ ¨Ɣ·ƅ§ ¬ŕţ
§ÃŠ řƔƈ Ɠŗ ƑŮƈ ž±Ɣƈ£ ÁŕƄ
ŕƈƅřţƆ·¡ŕŠ§¯³ŗřśƜś
žÁƔ¯ŗŕŸƅ§ÁƔ²ƋÃŗŕŠřţƆ·¡ŕŠ
ªƆŰţÃŕƎƔž§Ã¯ŸƁÁñŕƍ¯Ã
Àƍ੧ÃƁ±ſś§§¯Ƅ¿ƄŕŮƈÀƎƔƅ
Ɠž §¯ ÀƅŕŬ ¯Ã ¨Ɣ·ƅ§ ťƔŮƅ§
ÁţƊ£ ŕƎƔž ÁƄŬà ¬ŕŠŷÃŗ£
¬ŕŠŷÃŗ£ Ɠž ÁƔ¯ÃƅÃƈ ¿Ɣ¯
ÁƔ¯ÃƅÃƈ ů ř·ŕŬŗƅ§ ¨ƊŠ
³ŕƊƅ§ ¾ŕƊƍ Áƈ ŕƍ¢ ŕƎƔž
¿Ɣ¯ ŕƊŬŕƊ §ÃŠ Áƈƅ ªƁ±ſś§
řśƜś´Ƃƅ§§ÃƁ±ţůƓƄÃŬƅ§
¿ŕƁ ű§¯§¯ƅ§ ÃƆƔŗ ¡ŕŠ ª§±ƈ
ÀƄƔƅ ¯ŸƂŗ ŕƊ£ ŕƊƊ§ÃŦ£ ŕƔ ÀƎƔƅ
ůţƅ ªƔŗ ±ŮŕśƆś §ÃƊŗś žŕƊƍ
ƋÃţŗŲś±Ãś§ÃŗƔŠśªƎśƊ§ ŕƈ
ž¯Ɔŗƅ§À£ƑƂŗśůÀƄśƆţřƈ§±Ƅ
±ŮŕśƆś§ÃƊŗ§ÃƈŕƁůƓƄÃŬƅ§
±ŰŕƊ¯ÃřƆţ³ŕƊįŕƊÞªƔŗ
žÁƔƊţ޼ßƊŗ§Ã ž¯Ɓ±ŗÞů

39 Old Fulani in the Sennar Area (Sudan)

 (Shaikh) MuÝammad
9
Toom.” Bello ad-Daadaari
came to Shaikh ¿alÝa (vil-
lage) and said to Shaikh
MuÝammad Toom: “We
were instructed to bring
you; you, son of ¿alÝa, by
$OODK\RXZLOOGH¿QLWHO\EH
‘poled’ (musha½½ab – i.e.,
tied to a pole whose upper
part is in the shape of V).”10
Shaikh MuÝammad Toom
went to Omdurman with an
escort of 15 boats. The
Khaliifa of the Mahdi (i.e.,
Khaliifa ½Abdullaahi) met
them in Soba. He said to
them: “Since the son of
¿alÝa has come, let him go
back with his boats; let them
(the boats) be loaded with
ghee, dates and other things
for his masiid (Qur’anic
school); let him go back
home.” Seeing this,11 some
(of Bello ad-Daadaari’s)
colleagues in the Mahdiyya
decided to create problems
(to Bello). They wrote a let-
ter in the name of Bello:
“Come, so-and-so Pasha,
and rescue us from the Bag-
gara, the disorder (FAW•A 
and tyranny (istibdaad).”
And they brought the letter
)NTA 7ALLAAHI  7AD ¿ALÝA ƌƔƅŕƍÃƆƈƔůƌŗƄ§±ƈƓŗŶŠ±Ɣ
INTA MUSHA½½AB MARBUU Ī ÁƎƔ¯ÃƔ ªŕŠŕţà ŢƆŗà ÁƈŬ
SH SHI½BA ² "A½DEEN SAAG žŕƊƍ ƌƆţƈ ŶŠ±Ɣ ž¯ƔŬƈƅ§
MA½AAHU KHAMISTAASHAR žřƔ¯Ǝƈƅ§ Ɠž ÀƍŕŸƈƅ§ ³ŕƊƅ§
MURKAB LE 5MDURMAAN ¨§ÃŠ§ÃŗśƄ§Ãŗ±ŦƔ³ŕƊŕƎƔž
+HALIIFAT AL -AHDI ŕŮŕŗ ÁƔƈ ŕƔ ¿ŕŸś ÃƆƔŗ ÀŬŕŗ
LAAGAAHUM ĪI 3OOBA 'AAL ƑŲÃſƅ§Ã ©±ŕƂŗƅ§ Áƈ ŕƊƄž
LEEHUM±7AD¿ALÝAWAKIT Ɠƅ¨§ÃŠƅ§§ÃŗŕŠÃ¯§¯ŗśŬƛ§Ã
JA YARJA½ BEE MARAAKBU DI ůƎƈƅ§ řſƔƆŦ ůƎƈƅ§ řſƔƆŦ
YIMLUUHA LEEHU SAMIN WA ÀƎƔƅ ¿ŕƁ Ƌ§±Ɓà ¨§ÃŠƅ§ ¾Ŭƈ
BALAÝ WA ÝAAJAAT ÀƍÃśŗƔŠƅ§³ŕƊƅ§ŕƊ£§¯¨§ÃŠƅ§
YIWADDIIHINAL MASIID YIRJA½ ªŕƈƅ§Ã ƌśŗČŸŮ ƌśŗČŸŮƅ§ ÀƎƆƄ
MAÝALLU² (INA  AN NAAS AL §¯ ÀƜƄƅ§ §¯ ÃƆƔŗ ÁƄƅ ªŕƈ
MA½AAHUM Ī L -AHDIYA  ŕƈÃƓƈŠŷ§¯¿Ã²ƅ§ƌƂţŕƈ
ĪIHANAASYIKHRIBU+ATABO ¼±Ÿŗŕƈ߯§¯ŗśŬƛ§¼±ŸƔŗ
JAWAAB BE ISIM "ELLO ƌśƔſŷŕƊ£žƑŲÃſƅ§
±4A½AAL YAA MIIN "AASHA
ĪKKANA MIN AL "AGGAARA
WA L FAW•A WA L ISTIBDAAD²
7A JAABO J JAWAAB LE
KHALIIFAT AL -AHDI
+HALIIFAT AL -AHDI MASAK
AJ JAWAAB WA GARAAHU GAAL
LEEHUM±!J JAWAABDAANA
N NAAS AJ JIIBTUUHUM
KULLAHUM ASH SHA½½ABTU
SHA½½ABTU WA L MAAT MAAT
LAAKIN "ELLO DA AL KALAAM
DA MAA ÝAGGU !Z ZOOL DA
½AJAMI WA MAA BI½RIF ±AL
ISTIBDAAD² WU MAA BI½RIF
±AL FAW•A ²ANA½AFEETU²

9
'XULQJKLV¿UVW\HDUVLQSRZHUKhaliifa ½Abdullaahi called upon all tribal leaders and
dignitaries to come to Omdurman and join the jihad. Those who did not respond willingly
were brought by force (and punished).
10
‘Poling’ (sha½½abta) is one of the worst deeds characterizing the reign of Khaliifa ½Abdullaahi.
It is the act whereby those tribal leaders and dignitaries who refused to respond willingly to
Khaliifa’s call were punished by being tied to a pole for many days for humiliation.
11
‘Seeing this’ refers to the fact that MuÝammad Toom, the ‘relative’ (i.e., ethnic fellow) of
Bello ad-Daadaari, was not ‘poled’ like the other dignitaries from other tribes who were brought
by force.

Interview: Members of the Zarruugaab Clan of Fallaata (Fulani) 38

 said to him: “May Allah NAAS AJ JANB ¿ALÝA DEEL ž¨±żƅ§ Ɠſƅ§Ã Áŕƈ±¯ƈ£ Ɠſƅ§
bless you (Allah yibaarik NAAS +ASSAAB WU MIIN WU ¿ČŬ± ÀƎƆƄ ƌƔƅ §Ãŗ±Ƃŗƅ§ ³ŕƊƅ§
¿LN)! The tuggaaba is your MIIN KULLAHUM JO ¿ALÝA   ÀƎƔƅ
sole occupation; do not go KHAAYĪIN MIN AJ JIHAAD
to jihad or do anything "A½DEEN ASH 3HEEKH
else.” People from the -AÝAMMAD 4OOM  NAASU
surrounding villages such L BARRAL ĪI5MDURMAANWA
as Kassaab moved to L Ī L GHARIB  AN NAAS AL
Shaikh ¿alÝa in fear of BIGRABU LEEHU KULLAHUM
jihad. And then Shaikh RASSALLEEHUM 
MuÝammad Toom sent
emissaries to all his people,
his relatives from western
Sudan living in Omdurman
(inviting them to come and
stay in 6KDLNK ৫DOতD
[village]).

Q: What do you mean here řśƜſƅ§¯ŰƂś¿Ɣ¯ƌƆƍ£³

with ‘his relatives’? The
Fallaata (Fulani)?

(Yes), his relatives, the Fal- !HLU L &ALLAATA !N NAAS Áƈ ¿Ɣ¯ ³ŕƊƅ§ řśƜſƅ§ ƌƆƍ£
laata.7 Those people were DEEL MIN AL GHARIB JO §ÃƊƄŬÁŕƈ±¯ƈ£ÀƎƆƄ§ÃŠ¨±żƅ§
from western Sudan. They KULLAHUM 5MDURMAAN §Ã¯ŸƁà §Ãŗ±ŕţà Áŕƈ±¯ƈ£ Ɠž
all came to Omdurman, SAKANO ĪI 5MDURMAAN WA ŕƎƔž ªƆŰţ řƔ¯Ǝƈƅ§ ÁƔ¯Ÿŗ
fought (with the Mahdi) ÝAARABO WA GA½ADO ž³ŕƊƅ§ §ÃŲŗƂƔ §ÃƂŗ ªŕŠŕţ
and stayed in Omdurman. "A½DEEN AL -AHDIYYA ÁƔƈ¶ŗƁ§Ã ůƊƎƅ§¯Ã¶ŗƁ§
And then some (unpleasant) ÝA†ALAT ĪIHA ÝAAJAAT BIGO ű§¯§¯ƅ§ ÃƆƔŗ ÁƔƈ ¶ŗƁ£Ã
things happened in the YAGBU•U N NAAS  AGBU• ¨ƔŠś ƓŮƈś ƌƔƅ §ÃƅŕƁ ƋÃƆŬ±
Mahdiyya and they started 7AD AL (INDI  WA AGBU• ¡ŕŠű§¯§¯ƅ§ÃƆƔŗÀÃś¯ƈţƈ
catching people: “Catch MIINWAAGBU•MIIN"ELLO ÀÃś ¯ƈţƈ ťƔŮƆƅ ¿ŕƁ řţƆ·
Wad al-Hindi, catch so-and- D $AADAARI RASSALOOHU ¯Ã ĺ§Ã ªƊ¥ ÿ¾ÃŗƔŠƔ §ÃƅŕƁ
so, catch so-and-so.” They GAALOLEEHU±4AMSHITAJIIB Ɠž·Ãŗ±ƈ ¨ČŸŮƈªƊ¥řţƆ·
(Khaliifa ½Abdullaahi and -AÝAMMAD 4OOM² "ELLO ƋŕŸƈ ½ŕŬ ÁƔ¯Ÿŗ  řŗŸŮƅ§
his entourage) sent Bello D $AADAARIJA¿ALÝAGAALLE Áŕƈ±¯ƈ£Ɠƅ¨Ƅ±ƈ±ŮŕśŬƈŦ
ad-Daadaari8 (and said to SH 3HEEKH -AÝAMMAD ŕŗÃŬƓžÀƍŕƁƛůƎƈƅ§řſƔƆŦ
him): “Go and bring 4OOM ±'AALO YIJIIBUUK¨ ¡ŕŠªƄÃřţƆ·¯ÃÀƎƔƅ¿ŕƁ
7
‘Relatives’ refers in this context simply to ethnic fellows, i.e., Fulani in general.
8
Bello was the son of MuÝammad ad-Daadaari, a ‘wise man’ of the movement, highly respected
by the 0DKGL+HKDGWKH¿QDOZRUGLQWKHLQVWDOODWLRQRI½Abdullaahi as successor of the
Mahdi. For more information on MuÝammad ad-Daadaari and the role he played in cutting
VKRUWWKHFRQÀLFWRQZKRZDVWRVXFFHHGWKHMahdi, see Hunwick et al. (1997).

37 Old Fulani in the Sennar Area (Sudan)

 hand you will come across
the school, the Health
2I¿FH DQG WKH 9HWHULQDU\
2I¿FHDOORXUSHRSOHZHUH
staying in this area. When
WKH SODFH EHFDPH ÀRRGHG
(as the result of the reser-
YRLU KDYLQJ EHHQ ¿OOHG XS 
they moved to this upper
area. That was the year
when the grave of our
grandfather,4 Shaikh Wad-
HAASHIM, was dug out (to
rebury his remains in
another location).5
†AÝÝA WA MAKTAB AL BAARI
WA L MAÝALLAAT DI  AHALNA
DEEL KULLAHUM KAANO
GAA½DIIN HINAAK ,AMIN JA
L FEE•AAN BITAA½ AL BAÝAR
AN NAAS ITÝARRAKO JO LE
L MANIGA DI HINA FOOG $I
L FATRA AL LI ÝA†AL ĪIHA
N NABISH BITAA½ GABUR
JIDDANA7AD (AASHIM

Q: Is there anyone who ²Ɣŕŷ ƓƊŕś ¿Ã² Ɠž ³

wants to add something? řŠŕţ¼ƔŲƔ

MU–¿AFA Ƒſ·Űƈ
When the Mahdiyya was !WWALAL -AHDIYYALAAMIN ©±Ɣ§¯ ÁŕƄ Áƈƅ řƔ¯Ǝƈƅ§ ¿Ã£
about to start, the Mahdi, KAAN DAAYRA TAµHAR  AL Ɠž ÁŕƄ ůƎƈƅ§ ž±Ǝ¸ś
on his tour, came (to Shaikh -AHDI KAAN Ī L MURUUR  JA ¡ŕŠ ŕƈƅ ÁƔ¯Ÿŗ ¡ŕŠ ž±Ã±ƈƅ§
¿alÝa [village]). When he "A½DEEN LAMMA JA Ī ÀÃś ¯ƈţƈ ťƔŮƅ§ ±Ã±ƈƅ§ Ɠž
came, Shaikh MuÝammad L MURUUR ASH 3HEEKH ůƎƈƅ§¡ŕŠÁƈƅřŗŕƂśƅ§¿śƄ
Toom (son of 6KDLNK৫DOতD  -AÝAMMAD 4OOM KATAL AT ¾±ƔŻ  ƌƔƅ ŕƎƆƔśŕƄ ƌƔƅ ¿ŕƁ
extinguished the tuggaaba TUGGAABA,AMINJAL -AHDI ƌƔƅ ¿ŕƁ Ɠž ŕƈ ŕƎŸƅÃŗ ¿Ã²
¿UHOLJKWSODFHIRUOHDUQLQJ GAALLEEHU±+AATILAALEEH² ¾ƆżŮ ªƊ¥ ž¾Ɣž ĺ§ ¾±ŕŗ
and reciting the Qur’an dur- ±'HEERAK ZOOL BIWALLI½AA ¯ŕƎŠƅ§ Ɠž ƓŮƈś ŕƈ žřŗŕƂśƅ§
ing the night). The Mahdi MAA Ī² 'AAL LEEHU ³ŕƊƅ§ řŠŕţ Å£ ¿ƈŸś ŕƈÃ
asked him: “Why did you ±"AARAK !LLAH ĪIK  INTA ¨ŕŬƄ³ŕƊ¿Ɣ¯řţƆ·¨ƊŠƅ§
extinguish it?” He an- SHOGHLAK AT TUGGAABA  MAA žřţƆ· §ÃŠ ÀƎƆƄ ÁƔƈà ÁƔƈÃ
swered: “No one is to light TAMSHI Ī J JIHAAD WA MAA ÁƔ¯Ÿŗ ¯ŕƎŠƅ§ Áƈ ÁƔſƔŕŦ
it but you.”6 The Mahdi TA½MAL AYYI ÝAAJA² !N ©±ŗƅ§ ƌŬŕƊ žÀÃś ¯ƈţƈ ťƔŮƅ§
4
The term ‘grandfather’ is here used as a term of respect.
5
Shaikh Wad-Haashim was buried in the old graveyard of Shaikh ¿alÝa (village). In 1951, part
RIWKDWJUDYH\DUGEHFDPHWKUHDWHQHGE\ÀRRG2QHRIWKH sheikhs of Shaikh ¿alÝa saw Shaikh
Wad-Haashim in a dream requesting the removal of his body. When the body was exhumed, it
was found intact, though he had died ca. 47 years before, which was explained by his being a saint
(wali). So, the exhumation of Shaikh Wad-Haashim’s body constitutes an important event in
the social history of the area.
6
The same story was told by Bello Abbakar Atiiku (74 years, follower of the Mahdi living in
Shaikh ¿alÝa, interviewed in Maiurno on June 12, 1996). He added that Shaikh MuÝammad
Toom wanted the Mahdi to light the tuggaaba because the one he (i.e., the Mahdi) lights
will never extinguish.

Interview: Members of the Zarruugaab Clan of Fallaata (Fulani) 36

Our relatives were in this
al-Masaalma3 of the
Mahdiyya. They fought in
the jihad; they struggled for
the cause of the Mahdiyya
and had many martyrs,
including many whose
deeds found their way into
historical records. Our peo-
ple arrived in this area
(Sennar area) in 1899, im-
mediately after the Karari
battle (1898). In the begin-
ning, they came to Shaikh
¿ALÝA (village). What
brought them there was that
they had livestock and the
climate of this area helped
in hosting them and their
livestock. So, they came
and settled in this area and
became both cattle keepers
and farmers. They spread;
some of them crossed to the
western side of the Blue
Nile to the areas of Su½aad,
ar-Riheea and Khoor al-
Booj and then came back to
Shaikh ¿alÝa (village) and
then to Zain al-½Aabdiin
(village). These people
came back and stayed in
Zain al-½Aabdiin until the
work on (the construction
of the) Sennar Dam started;
when the work on Sennar
Dam started, our people
came (to as-Suuki). They
came to as-Suuki in 1912.
At that time as-Suuki was
very small. On your way to
the market, on your right
3
This is a ward (quarter) in Omdurman, now predominantly inhabited by (Sudanese) Copts.
35 Old Fulani in the Sennar Area (Sudan)
!HALNA ABA½AN Ī
L -ASAALMA BITAA½AT AL
-AHDIYYA DI  JIHAAD LE
DARAJATĪÝAAJAATMAKTUUBA
½ANNAHUM 9A½NI NAA•ALO Ī
L -AHDIYYA WA ½INDAHUM
SHUHADA7ABA½ADDAAKAJ
JEYYAZAATAALEL MANIGADI 
NAASNAJOSANAT BA½AD
+ARARI MUBAASHARATAN
!WWALMAAJO JOL MANIGA
BITAA½AT ASH 3HEEKH ¿ALÝA
7A SH SHI L LI JAABUM HUM
ZAATUM  LA¢ANNAHUM HUM
ZAATUM ½INDAHUM AS SARWA
AL ÝAYWAANIYYA !L
MANIGA DI L MANAAKH
BITAA½AA MUSAA½IDUM ½ALAA
INNU MUSTA•IIFUM HUM WA
S SARWA BITAA½ATUM &A JO
HINAGA½ADOĪL MANIGADI
WA BIGO NAAS BITAA½IIN RA½I
WANAASBITAA½IINZIRAA½AWA
INTASHARO ĪIHA  ÝATTA
MINNAHUM ½ADAD ZAATU
GAA½O MASHO BE GHARB AN
.IIL AL AZRAG Ī L MANIGA
BITAA½AT 3U½AAD WA
R 2IHEEA WA +HOOR AL
"OOJ 4AANI N NAAS JO
RAAJ½IIN HINA LE :EEN AL
½!ABDIIN LAÝADDIMAAJAAT¨
BIGAĪL KHAZZAAN KHAZZAAN
3INNAAR DA LAMIN BADO
YISHTAGHLUĪIHUNAASNAHINA
JO&IS 3UUKIHINAJOSANAT
,AMINJOHINAS 3UUKI
KAANAT MAÝDUUDA ,AW JIIT
MAASHI ½ALA S SUUG
BITGAABLAK ½ALE IIDAK AL
YAMIIN BA½AD L MADAARIS Ī
L ÝITTA BITAA½AT MAKTAB A†
řŷŕśŗřƈƅŕŬƈƅ§ƓžÆŕŸŗ·ŕƊƆƍ£
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ŕƎŷŕśŗ ®ŕƊƈƅ§ ů řƂ·Ɗƈƅ§
ÀƎſƔŲśŬƈƌƊ¥ƑƆŷÀƍ¯ŷŕŬƈ
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§ÃƂŗà ů řƂ·Ɗƈƅ§ Ɠž §Ã¯ŸƁ
ÁƔŷŕśŗ³ŕƊÃƓŷ±ÁƔŷŕśŗ³ŕƊ
ÀƎƊČƈƑśţžŕƎƔž§Ã±ŮśƊ§Ãřŷ§±²
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řŷŕśŗřƂ·Ɗƈƅ§Ɠž½±²Ɨ§¿ƔƊƅ§
¬Ãŗƅ§ ±ÃŦà ř·Ɣƍ±ƅ§Ã ¯ŕŸŬ
ƓƅŕƊƍÁƔŸŠ§±§ÃŠ³ŕƊƅ§ƓƊŕś
ÿªŕŠŕƈůţƅžÁƔ¯ŗŕŸƅ§ÁƔ²
§¯±ŕƊŬÁ§²ŦžÁ§²Ŧƅ§ƓžƑƂŗ
ŕƊƍŕƊŬŕƊƌƔž§ÃƆżśŮƔ§Ã¯ŗÁƈƅ
řƊŬ§ÃŠŕƊƍƓƄÃŬƅ§Ɠž§ÃŠ
ƓƄÃŬƅ§ ŕƊƍ §ÃŠ Áƈƅ 1912
ƓŮŕƈªƔŠÃƅ©¯Ã¯ţƈªƊŕƄ
¾¯Ɣ¥ƑƆŷ¾ƆŗŕƂśŗ½ÃŬƅ§ƑƆŷ
řśţƅ§Ɠž³±§¯ƈƅ§¯ŸŗÁƔƈƔƅ§
¨śƄƈà řţŰƅ§ ¨śƄƈ řŷŕśŗ
ŕƊƆƍ£ žÅ¯ ªƜţƈƅ§Ã ű·ŗƅ§
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±ţŗƅ§¹ŕśŗÁŕŲƔſƅ§¡ŕŠÁƈƅ
ůřƂ·ƊƈƆƅ§ÃŠ§ÃƄ±ţś§³ŕƊƅ§
¿ŰţƓƆƅ§©±śſƅ§ů½ÃžŕƊƍ
ŕƊ¯Š ±ŗƁ ¹ŕśŗ ´ŗƊƅ§ ŕƎƔž
ÀŮŕƍ¯Ã
 Daar Maali, near a place
called Jabal Um ½Ali.1 He
came to that area (in the Su-
dan). The place is called
‘Daar Maali’ because he
(our forefather) originates
from Mali.2 On his way
back (from Øijaaz), he set-
tled in Daar Maali and even
got married there. The peo-
ple saw in him piety and
righteousness and that he
taught (Islamic) sciences,
therefore… There was an
engineer called AÝmad
½Abdalla who was working
with us in al-Fao; he was
from the area of Daar Maali.
+H ZDV WKH ¿UVW SHUVRQ ,
met who gave me informa-
tion about the Fallaata (Fu-
lani) in that area. This was
in the beginning of 1970s. I
am MuÝammad al-Mahdi
AÝmad an-Naayir Yuusif
½,EHHG ণDPDG 0DVUL
Zarruug ½Umar; this ½Umar
(in my name) is ½Umar
al-Fallaati.
(U;HUWA=JAĪL MANIGA
DI 7A LAMMA SAMMOOHA
$AAR-AALILA¢ANNUHUKAAN
JAAYIMIN-AALI,AMMAJA
RAAJE½GA½ADĪI$AAR-AALI
WA TAZAWWAJ MINNAA
KAMAAN 9A½NI N NAAS
SHAAFO L WARA½ WA † †ALAAÝ
BITAA½U HU RAAJIL¨ WA
BIDARRIS ½ILIM &I WAAÝID
MUHANDIS ISMU !ÝMAD
½!BDALLA ISHTAGHALMA½AANA
Ī L &AAW  WA HU MIN AL
MANIGA BITAA½AT $AAR
-AALI  YA½NI AWWAL RAJUL
ANA GAABALTU WA ADDAANI
MA½LUUMAAT  ½AN AL
&ALLAATA Ī L MANIGA DI !L
KALAAM DA ĪI BIDAAYAT AS
SABA½IINAAT !NA
-UÝAMMAD AL -AHDI
!ÝMAD AN .AAYIR 9UUSIF
½)BEED!ÝMADØAMAD-A†RI
:ARRUUG ½5MAR ½5MAR DA
½5MARAL &ALLAATI
Ɠƅŕƈ Áƈ Å੠ÁŕƄ Ãƍ ƌƊƗ
Ɠƅŕƈ±§¯Ɠž¯ŸƁŶŠ§±¡ŕŠŕƈƅ
³ŕƊƅ§ƓƊŸƔÁŕƈƄŕƎƊƈ¬Ã²śÃ
ƌŷŕśŗ ­ƜŰƅ§Ã ¹±Ãƅ§ §ÃžŕŮ
ÀƆŷ ³±¯ŗÃ Đ ÿ¿Š§± Ãƍ
¯ƈţ£ ƌƈŬ§ ³¯ƊƎƈ ¯ţ§Ã Ɠž
žÃŕſƅ§ƓžŕƊŕŸƈ¿żśŮ§žĺ§¯ŗŷ
±§¯ řŷŕśŗ řƂ·Ɗƈƅ§ Áƈ ÃƍÃ
ƌśƆŗŕƁŕƊ£¿Š±¿Ã£ƓƊŸƔžƓƅŕƈ
řśƜſƅ§Áŷ ªŕƈÃƆŸƈ ƓƊ§¯£Ã
Ɠž§¯ÀƜƄƅ§ůřƂ·Ɗƈƅ§Ɠž
¯ƈţƈ ŕƊ£ ªŕƊƔŸŗŬƅ§ řƔ§¯ŗ
¼ŬÃƔ ±ƔŕƊƅ§ ¯ƈţ£ ůƎƈƅ§
½Ã±²űŰƈ¯ƈţ¯ƈţ£¯Ɣŗŷ
ƓśƜſƅ§±ƈŷ§¯±ƈŷž±ƈŷ

Q: What circumstances ªŗŕŠƅ§ ¼Ã±¸ƅ§ ƌƔ¥ ³

brought your people to this ůřƂ·ƊƈƆƅÀƄŬŕƊ
area?

1
In fact, Daar Maali is not near Shendi, but is located ca. 3 km north of ½$৬EDUD FDNP
north of Khartoum) in River Nile State.
2
Archeologists at the University of Khartoum believe that the village of Daar Maali derives
its name from the fact that it was historically a stopping place for Malian pilgrims going
to or coming back from Mecca or Medina. This belief is largely shared by inhabitants of
Daar Maali. However, there may be no contradiction between the explanation provided by
the archeologists and local inhabitants about the origin of the name ‘Daar Maali’ and the
explanation given above by MuÝammad al-Mahdi; the Malian pilgrims might have chosen
Daar Maali as their resting station on their way to and back from pilgrimage because their
‘relatives’ (i.e., ½Umar al-Fallaati’s family) constituted the majority of its population.

Interview: Members of the Zarruugaab Clan of Fallaata (Fulani) 34

 INTERVIEW WITH MEMBERS OF
THE ZARRUUGAAB CLAN OF FULANI
LIVING IN AS-SUUKI
NAME, AGE AND PLACE OF BIRTH OF THE INTERVIEWEES:
Ɠ MuÝammad Baabikir Sa½iid, 70 years, born in as-Suuki
Ɠ MuÝammad al-Mahdi AÝmad an-Naayir, 57 years, born in as-Suuki
Ɠ Musaa½AD Bakhiit Ya½guub, 62 years, born in as-Suuki
Ɠ Mu†afa Ya½GUUB"AKHIIT YEARS BORNIN!bu-½Ajaaj
DATE AND PLACE OF THE INTERVIEW:
June 12, 2011; as-Suuki (house of ½Umar MuÝammad Qudus ½Abdullaahi)

Q: You have said that you ÀƄƆƄžřśƜžÃśƊ¥§ÃśƆƁÃśƊ¥³

are Fallaata (Fulani); do ƌƊƗ  ÀƄśÃƔŗ ÀÃŮŦ §Ãž±Ÿśŗ
you all know to which clan ªÃƔŗÀŮŦÆŕŸŗ·řśƜſƅ§
you belong? Because the
Fallaata, of course, have
different clans.

MUØAMMAD BAABIKIR ±Ƅŗŕŗ¯ƈţƈ

I am a Zarruugaabi (from
the Zarruugaab clan), Juba
branch (of this Fulani clan).
‘Zarruugaab’ refers to
children of Zarruug; this
Zarruug was the son of
½Umar al-Fallaati and (that)
½Umar was buried in ar-
Rookab near El Obeid (IN
+ORDOfan). He had twelve
sons, including Zarruug.
!NA :ARRUUGAABI ¯ *UBA
±:ARRUUGAAB² YA½NI AWLAAD
±:ARRUUG² :ARRUUG DA WAD
½5MAR  ½5MAR AL &ALLAATI
½5MAR DA L MADFUUN Ī
R 2OOKAB Ī L 5BAYYI•
AWLAADU ITNAASHAR 
MINNAHUM:ARRUUG
¨ŕƁñ²ŕŗÊôƓŗŕƁñ²ŕƊ£
§¯ ½Ã±² ½Ã±² ¯ƛã ƓƊŸƔ
±ƈŷ ƓśƜſƅ§ ±ƈŷ ž±ƈŷ ¯Ã
Ɠž ¨Ƅñƅ§ Ɠž ÁÞ¯ƈƅ§ §¯
ÀƎƊČƈž±ŮŕƊś§Ƌ¯ƛãà ž¶ƔŗƗ§
½Ã±²

MUØAMMAD AL-MAHDI ůƎƈƅ§¯ƈţƈ

Of course, our forefather,
½Umar (al-Fallaati), started
to head for Øijaaz (Holy
Land in Saudi Arabia) in
his adulthood. (On his way
there), he came to a place
near Shendi now called
¿ABA½AN JIDDANA ½5MAR DA 
ĪI †IBAAHU TAÝARRAK WU
MAASHI LAÝADDI L ØIJAAZ
7A JA Ī L MANIGA J JANB
3HANDI HASSA½BISAMMUUHA
$AAR-AALI GARIIBMINÝITTA
ISIMAA ±*ABAL 5M ½!LI²
ƋŕŗŰƓžž§¯±ƈŷŕƊ¯ŠÆŕŸŗ·
²ŕŠţƅ§ ůţƅ ƓŮŕƈà ¾±ţś
¨ƊŠƅ§ řƂ·Ɗƈƅ§ Ɠž ¡ŕŠÃ
žƓƅŕƈ±§¯ŕƍÃƈŬŗŶŬƍžÅ¯ƊŮ
À£¿ŗŠŕƎƈŬ§řśţÁƈ¨Ɣ±Ɓ
řƂ·Ɗƈƅ§ Ɠž ¡ŕŠ Ãƍ ƓƆŷ
Ɠƅŕƈ ±§¯ ŕƍÃƈŬ ŕƈƅà ů

33 Old Fulani in the Sennar Area (Sudan)

 FRPH WR ¿QG KLP DQG WHOO
him to stay, or did he stay
and they did not ask him?

They (the Funj) came to (UM JO SA¢ALOOHU ±)NTA ±ƈĐ ŸśƌƔƅªƊ¥ƋÃƅōŬÃƋÊÀƍ
him (my grandfather) and LEEH TA½AMMIR HINA² 'AAL ±ƈĐ ŷ£ªƔŠÀƎƔƅ¿ŕƁ ŕƊƍ
asked him: “Why do you LEEHUM ±*IIT A½AMMIR² ±ƈĐ ŷž¾ƔƆŷ¾Ã±ŗƈƌƔƅ§ÃƅŕƁ
develop (a settlement in) 'AALO LEEHU ±-ABRUUK ƌƊ±Ɣ§¯ƅ§ ¿ŕŠ±ƅ§ Áƈ ¿Š± ªƊ¥
this place?” He said to ½ALEEK  ½AMMIRá )NTA RAAJIL ƓžŕƊƍª¯ŸƁů¯Ɔŗƅ§±ƈĐ ŸƔ
them: “I just want to MIN AR RIJAAL AD DAAYRINNU ž¯Ɔŗƅ§Ţśſś±Ɣ§¯§¯Ų±¯Ůƅ§
develop it.” They said to YI½AMMIR AL BALAD DI ƌţśž£
him: “Well, go ahead. You 'A½ADTA HINA Ī SH SHADAR
are one of the men whom ZEY DA DAAYIR TAFTAÝ AL
we want to develop this BALAD AFTAÝU²
land. You stayed under this
tree like this with the
intention to open this land,
(go ahead and) open it.”

Photo 6: Shaikh Suleimaan AÝmad Øasanein (right), grandson of as-Suuki founder, interviewed in
his house in as-Suuki (MU†½AB M. ½UMAR QUDUS, 2011)

31 Old Fulani in the Sennar Area (Sudan)

 by little the place became a
village. In the end, the river
pressed on them and they
moved further and this
place of theirs (to which
they had moved) became a
village (i.e., a quarter). My
grandfather told me that he
gave one of the stout young-
sters a piece of paper with
writing. He said to him:
“Hold this piece of paper
and run as fast and diligent-
ly as you can; cross this
bush running until you get
very tired. In the place
where you get very tired,
dig a hole and bury this
piece of paper. The village,
by the will of Allah, will
(expand and) reach there.”
(When the youngster came
back, my grandfather asked
him:) “Have you buried it
(the piece of paper), boy?”
The youngster replied:
“Yes.” Now the village has
expanded even beyond that
place. My grandfather oc-
FXSLHGWKHRI¿FHRIVKHLNK
after his death my father oc-
cupied it and after my
father’s death I occupied it.
Q: Well, Uncle Øasanein,
what is known is that the
land fromৡD½iid (Southern
Blue Nile) up to here (tradi-
tionally) belonged to the
Funj. When your grandfa-
ther came and settled here,
did he seek permission from
these Funj, or did they
WA RAÝAL LEE GIDDAAM 
MAÝALLATUM DI BIGAT ÝILLA
*IDDANA GAAL LEY ADDA
WAAÝID MIN A† †IBYAAN AL
MAAN½IINKATABWARAGAGAAL
LEEHU ±4AMSIK AL WARAGA
DI ĪI IIDAK WU TAJRI BEE
MAN½AK KULLU JARI SHADIID 
SHUGG AL KHALA DA SAAKIT
LAAMIN TAFTAR TAB  MAÝAL
TAFTARAÝĪRLEEHAADĪNAAAL
ÝILLA IN SHAA¢ !LLAH TA†AL
HINAAK² ±$AFANTAA YAA
WALAD²'AALLEEHU±!AYI²
+HALAA†(ASSA½ZAADATMIN
MAÝALLAA DA ZAATU *IDDANA
MASAK ASH SHAYAAKHA WA
L ÝAMDU LI L ,AAH "A½AD
MAA MAAT MASAKAA ABUUY 
BA½AD ABUUY ITWAFFA BAR•U
MASAKTAAANA
,QWHUYLHZ6XOHLPDDQ$তPDGণDVDQHLQ
ÁƔŸƊŕƈƅ§ ÁŕƔŗŰƅ§ Áƈ ¯ţ§Ã
¾Ŭƈś ƌƔƅ ¿ŕƁ řƁ±Ã ¨śƄ
űŠśÃ ¾¯Ɣ¥ Ɠž ů řƁ±Ãƅ§
½Ůž¯Ɣ¯ŮűŠƌƆƄ¾ŸƊƈƓŗ
ž¨ś±śſśÁƈƛªƄŕŬ§¯ƜŦƅ§
žŕƎƊž¯£ŕƎƔƅ±ſţ£§¯±śſś¿ţƈ
¾ŕƊƍ¿Űśĺ§¡ŕŮÁ¥řƆţƅ§
Å¢ƌƔƅ¿ŕƁ ¯ƅÃŕƔŕƎśƊž¯
Áƈª¯§² řƆţƅ§ŶŬƍµƜŦ
¾Ŭƈ ŕƊ¯Š ƌś§° §¯ ŕƎƆţƈ
ŕƈ ¯Ÿŗ ĺ ¯ƈţƅ§Ã řŦŕƔŮƅ§
ÅÃŗ£ ¯Ÿŗ žÅÃŗ£ ŕƎƄŬƈ ªŕƈ
ŕƊ£ŕƎśƄŬƈÃŲ±ŗƑžÃś§
ƓŮƅ§ žÁƔƊŬţ Àŷ ¨Ɣ· ³
Áƈ ů ©ŕ·§Ãƅ§ ƌƊ¥ ¼Ã±Ÿƈƅ§
şƊÃſƅ§řŷŕśŗÅŕŠƓƅ¯ƔŸŰƅ§
žŕƊƍ ÁƄŬà ¡ŕŠ ŕƈƅ §¯ ¾¯Š
ž¿Ɣ¯ şƊÃſƅ§ Áƈ Á°ōśŬ§ ¿ƍ
ž¯ŸƁ£ ƌƔƅ §ÃƅŕƁ ƋÃƂƅ §ÃŠ ƜƅÃ
ƋÃƅōŬŕƈïŸƁƜƅÃ
30
 brought their huts, their L MAÝAL AL ABAÝ DAAK² ¯
tents and their other be- HASSA½ ĪIHA T TURUMBAAT
longings. He (i.e., my ADDAAHUL MAÝALDAWUGAAL
grandfather) proceeded fur- LEEHU±!BNIHINAAK²
ther (with his people). They
cleared the land, construct-
ed houses and stayed in
them. This was until the
train came and the railway
station established; the vil-
lage expanded and became
a town. Then Ab-Na½oof
came – the sheikh of the
quarter that lies on this side
[Suleimaan points to the
side concerned]. He came
and stayed with our grand-
father for three days. This
Ab-Na½oof was said to be
from the Ja½liyyiin (tribe).
He said to our grandfather:
“I, too, want to develop a
settlement in this place like
you.” He (my grandfather)
replied: “Well.” They went
out in the late afternoon and
(my grandfather) asked
him: “Do you see that lower
area (abaÝ)?” Now the
pumps are in this area. He
gave him this place and
said to him: “Build (your
settlement) there.”

Q: So, your grandfather ¿ţƈƅ§Ƌ§¯£¾¯ŠƓƊŸƔ³

gave him (i.e., Ab-Na½oof)
this place!

(Yes), he gave him this
place and said to him:
“Build (your settlement)
there.” His relatives joined
him (Ab-Na½oof) and little
!DDAAHU L MAÝAL DA GAAL ƓƊŗ£ ƌƔƅ ¿ŕƁ §¯ ¿ţƈƅ§ Ƌ§¯£
LEEHU±!BNIHINAAK²!HLU řƆţ ªƂŗ žƋÊ ƌƆƍ£ ¾ŕƊƍ
JOOHU  BIGAT ÝILLA ±ţŗƅ§ ±Æ§ ƔŦ£ žřƔÃŮ řƔÃŮ
3HUWAYYA SHUWAYYA  ÀƎśƆţƈžÀ§¯ƁƓƅ¿ţ±ÃÀƎƂƔŕŲ
AKHIIRANAL BAÝAR•AAYAGUM ¯£Ɠƅ¿ŕƁŕƊ¯ŠřƆţªƂŗů

29 Old Fulani in the Sennar Area (Sudan)

“You, man!” He (i.e., my
grandfather) said to them:
“By Allah, I came here; I
will neither proceed ahead
nor go back; I will develop
(a settlement in) this place.”
So, they started to clear
(parts of the bush) and build
(shelters), to clear and
build; his brothers stayed
with him. After a period of
time, they constructed
houses from grass and
stayed on board of the river.
This was so until people in-
creased and expanded.
They established farms and
remained staying… They
(my grandfather’s brothers)
said to my grandfather:
“Øasanein, this place is
lonely; why don’t you
leave?” He replied: “I am
not leaving; I will establish
a village in this place and
settle in this village.” Later
on, the other tribes came
and the place became a vil-
lage. At that time we were
not born. After that came
the railway. The village be-
came big. When the railway
came, our grandfather said
to them (i.e., the railway
people): “Since you have
come to develop this area,
we will release our place
for you; we are going to
clear (the bush) further.” So,
they released the cleared
place for them (the railway
people) and started clearing
further. The railway people
ØASANEEN  AL BALAD DI MAA žÀƎƔ·ŕ·Ɓ §Ãŗ੠§¯ ¼ƔŲƊƅ§
MUSTAWÝISHA WA BITAA½  ¹ŕśŗÃÀƎśŕŠŕţÃÀƎƈƔŦ§ÃŗŕŠ
MAA TAMSHIá² 'AAL ±-AA §Ã±ŗƄžÅŕŠÀ§¯ƂƅŕŠŶ·ƁÃƍ
BAMSHI AL BALAD DI ANA Ƒƅ¥§ÃƊƄŬÃůªÃƔŗƅ§§ÃƆƈŷÃ
ASAWWIIHA BALAD AGO½OD ř·ţƈƅ§§ÃƆƈŷÃ¡ŕŠ±·Ƃƅ§Á£
ĪIHA KHALAA†² 'A½AD AHLU ªţŗŰ£Ã ªŸŬś§ ¯Ɔŗƅ§ ªƂŗÃ
BEE HINAAK  WA L GABAAYIL ťƔŮô§¯¼ÃŸƊŗ£¡ŕŠřƊƔ¯ƈ
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L WUJUUD "A½AD DAAK JAAT ±ƈĐ ŷ£ ²Ɣŕŷ ÃŲ±ŗ ŕƊ£ ŕƊ¯Š
AS SIKKAÝADIID BA½ADFATRA ƌƔƅ¿ŕƁ¿ţƈƓžůƄ¾Ɣ²
!L ÝILLA BIGAT KABIIRA řƔ±ŰŸƅ§ §¯Ƅ §ÃƁ±ƈ µƜŦ
,AMMAJAATAS SIKKAÝADIID Ţ·ŗƗ§¿ţƈƅ§ªžÃŮƌƔƅ¿ŕƁ
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JIITU TA½AMMIRU L BALAD  ¾ŕƊƍ
NIÝNA NAWASSI½ LEEKUM 
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+ABARO LEE GIDDAAM WA
ADDOOHUM AL MAÝAL AN
NA•IIFDA*AABOGAAAIIHUM 
JAABO KHIYAMUM WU
ÝAAJAATUM WA BITAA½ (U
GAA½ JA LEE GIDDAAM JAAY 
KABAROWA½AMALOL BUYUUT
DI WA SAKANO ILAA AN AL
GAAR JA WA ½AMALO
L MAÝAAWABIGATAL BALAD
ITTASA½AT WA A†BAÝAT
MADIINA*A!B .A½OOFDA¯
SHEEKH AL ÝILLA L LI JAY
YUSHIIR ĪI ITTIJAAH AL ÝILLA 
¯ JA LEE JIDDANA GA½AD
MA½AAHU TALAATA YOM !B
.A½OOF DA BIGUULU
*A½LIYYIIN'AALLEEJIDDANA
±!NA BAR•U ½AAYIZ A½AMMIR
ZEYYAK KADI ĪI MAÝAL²
'AAL LEEHU ±+HALAA†²
-ARAGO KIDA L ½A†RIYYA 
GAAL LEEHU ±3HUUFTA
,QWHUYLHZ6XOHLPDDQ$তPDGণDVDQHLQ 28
 He stayed under a tree, after
which as-Suuki itself was
named. He stayed under
this tree hunting (wild) ani-
mals. He made a kind of
shade on that tree and a lad-
der to climb on it. During
the day he used to get down
for hunting and at night he
climbed back (on the tree)
to sleep, because of the
wild animals. He spent a
long time like this (in the
bush). His brothers there
enquired about him. There
was a group of people who
came from the direction of
Singa; at that time people
had to be as many as ten in
order to pass through this
area and had to be armed;
two people would not be
able to pass through (be-
cause of the wild animals).
My grandfather stayed for a
long time (in the bush). His
brothers looked for him but
GLGQRW¿QGKLP7KDWJURXS
of people coming from the
direction of Singa across
that tree told them (i.e., my
grandfather’s brothers):
“We, by Allah, saw a person
sitting alone under a tree.
We saw him sitting while
we were going and saw him
sitting while we were re-
turning.” They (the broth-
ers) crossed by boats and
came walking towards the
tree until they saw a person
sitting under it. They slowly
approached (that person):
27 Old Fulani in the Sennar Area (Sudan)
ZAATAA  GA½AD TIÝITAA
'ANNAB YI†IID½!MALLEEHU
•ULLAALA Ī SH SHADARA FOOG
WA SALAALIM KIDA YILA½
BEEHIN "E N NIHAAR BINZIL
YI†IID WA BE L LEEL YILA½
FOOG YINUUM ½ASHAAN AL
ÝAYWAANAAT !KHAD FATRA 
AKHWAANU HINAAK SA¢ALO
MINNU&IJAMAA½ABAR•UJO
ĪIFARIIGMINJIHAT3INJADI¨
½ASHARA NAAS ÝATTA YIJU
NAFAREEN MAA YIMSHU
MUSALLAÝIIN !KHAD FATRA
AWIILA  AKHWAANU HINAAK
KAASOOHU MAA LIGOOHU *O
JAMAA½A  AL MAASHIIN BE
L FARIIG DEEL  MIN 3INJA
GAALO ±.IÝNA 7ALLAAHI
SHUUFNAZOOLHINAAKGAA½ID
BARAAHU ĪI SHADARA  NAJI
MAASHIIN HU GAA½ID  NAJI
RAAJ½IN HU GAA½ID 'AAMO
GAA½O BE L MARAAKIB JO
-AASHIIN MAASHIIN  TIÝIT
ASH SHADAR  ILAA AN SHAAFO
ZOOLGAA½IDHINAAK'AAMO
AWWAALI BE R RAAÝA JO
±9AA ZOOLá² 'AAL LEEHUM
±7ALLAAHIANAJIITHINAKADI
LEE GIDDAAM MAA BAMSHI
WAKIDALEWARAMAABARJA½
!NAA½AMMIRHINADA²"AS
IBTADO ISKUBU SH SHADAR
YIBNU  YIBNU !KHWAANU
GA½ADO MA½AAHU "A½AD
FATRABANOBUYUUTBEL GASH
WAGA½ADO ĪIGEEFAL BAÝAR
HINA  LAMIN KHALAA† NAAS
ZAADAT ITWASSA½AT  YIGA½U
YIBNU  YIGA½U YIBNU
½!MALO ZIRAA½A WA Ī•LO
GAA½DIIN ±!HA YAA
¿²ƊƔŗ±ŕƎƊƅŕŗÁƎƔŗŶƆ·Ɣ§¯Ƅ
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ž©±śž ¯Ŧ£ ªŕƊ§ÃƔţƅ§ ÁŕŮŷ
Ɠž ƌƊƈ §ÃƅōŬ ¾ŕƊƍ ƌƊ§ÃŦ£
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³ŕƊ©±ŮŷÿůřŠƊŬřƎŠ
ž§ÃŮƈƔ ŕƈ ÁƔ±ſƊ ž§ÃŠƔ Ƒśţ
žřƆƔ÷ ©±śž ¯Ŧ£ ÁƔţƆŬƈ
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ž§ÃƊŗƔ±¯Ůƅ§§ÃŗƄŬ§§Ã¯śŗ§³ŗ
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ž§Ã¯ŸƁà ´Ƃƅŕŗ ªÃƔŗ §ÃƊŗ ©±śž
Áƈƅ žŕƊƍ ±ţŗƅ§ ¼ƔƁ Ɠž
žªŸŬÃś§ ª¯§² ³ŕƊ µƜŦ
§ÃƊŗƔ §ÃŸ·ƂƔ ž§ÃƊŗƔ §ÃŸ·ƂƔ
ÁƔ¯ŷŕƁ §ÃƆŲžÃ řŷ§±² §ÃƆƈŷ
ŕƈ ů ¯Ɔŗƅ§ žÁƔƊŬţ ŕƔ ŕƍ£
ƑŮƈś ŕƈ ž¹ŕśŗà řŮţÃśŬƈ
ŕƊ£ ů ¯Ɔŗƅ§ žƓŮƈŗ ŕƈ ¿ŕƁ
µƜŦŕƎƔž¯ŸƁ£¯ƆŗŕƎƔÃŬ£
¿ƔŕŗƂƅ§Ã ž¾ŕƊƍ Ɠŗ ƌƆƍ£ ž¯ŸƁ
řƔŕƄţƅ§ ³ŗ ÿªŕŠ řƔƊŕśƅ§
ů©±śſƅ§ŕƎƔž§Ã¯ŸƁřƆţªƂŗ
Ɠž ŕƈ ÁţƊ ¾§¯ ªƁÃƅ§ žŕƎƆƄ
řƄŬƅ§ ªŕŠ ¾§¯ ¯Ÿŗ ¯ÃŠÃƅ§
ªƂŗ řƆţƅ§ ©±śž ¯Ÿŗ ž¯Ɣ¯ţ
¯Ɣ¯ţ řƄŬƅ§ ªŕŠ ŕƈƅ ©±ƔŗƄ
ÃśƊ§žµƜŦÀƎƔƅ¿ŕƁŕƊ¯Š
ÁţƊž¯Ɔŗƅ§§Ã±ƈĐ Ÿś§ÃśƔŠÀ§¯ŕƈ
À§¯Ɓ Ɠƅ ±ŗƄƊ žÀƄƔƅ ŶŬÃƊ
¿ţƈƅ§ Àƍï£Ã À§¯Ƃƅ §Ã±ŗƄ
Q: How did you inherit this
RI¿FHRIVKHLNK shayaakha)?
I inherited it from our
grandfather Øasanein. Of
course, he came from east-
ern Sudan. When he learned
that the Mahdi appeared, he
immediately went to El
Obeid (+ORDOFAN). The
Mahdiyya Revolution start-
ed and people (Fulani) got
involved in it. They fought
with the Mahdi. The Mahdi
spent his time in ruling. Af-
ter the end of the Mahdiyya,
the elderly people said:
“The Mahdiyya has come to
an end; there is no need (to
stay in Omdurman) any-
more.” They dispersed. Our
grandfather came in this di-
rection. At that time there
was no dam (bridge); he
crossed (the Blue Nile) by
boat to this area. The area
was covered with trees; it
was a jungle. This grandfa-
ther of ours was a faki
(learned person/endowed
with supernatural powers).
Q: From which tribe is/was
this grandfather of yours?
He was from the Fallaata
Um Jabbo (i.e., a Fulani of
the Um Jabbo clan).3 He
found this place as a jungle
– with lions, leopards and
elephants, and so on. All
these animals were there.
3
The name of this clan is also often pronounced ‘Um Jibbo’ locally.
7ARASTAA MIN JIDDANA
ØASANEEN ¿ABA½AN JA MIN
ASH SHARIG  3HARG AS
3UUDAAN "A½DEEN AWWAL
MAA½ILIM½ALEINNUL -AHDI
µAHAR JA AWWAALI MASHA
L 5BAYYI• !S 3AWRA
L -AHDIYYA GAAMAT WA
HUM JO KHASHSHO AWWAALI
ØAARABO MA½A L -AHDI !L
-AHDI AKHAD FATRATU Ī
L ÝUKUM"A½ADMAAINTAHAT
AN NAAS AL KUBAAR DEEL
GAALO “!L -AHDIYYA
KHALAA† INTAHAT MAAĪISH
FAAYDA  FARRO” *IDDANA DA
JA JAY  AL WAKIT DAAK AL
KHAZZAAN DA MAAĪ 'AA½
BE L MURKAB JA HINA !L
MANIGA SHADAR  GHAABA
*IDDANADAFAKI
&ALLAATI  MIN AL &ALLAATA
5M*ABBO,IGAL MAÝALDA
GHAABA¨ AL ¢ASAD WA
N NIMIR WA L ĪIL¨ AL
ÝAYWAANAAT DI KULLAA ĪIHA
'A½AD ĪI SHADARA HINAAK 
AS SAMMO ½ALEEHA S 3UUKI
,QWHUYLHZ6XOHLPDDQ$তPDGণDVDQHLQ
ŕƎśŝ±Ã ªƊ¥ ů řŦŕƔŮƅ§ ³
¼ƔƄ
ÁƔƊŬţ ŕƊ¯Š Áƈ ŕƎśŝ±Ã
½±Ů ž½±Ůƅ§ Áƈ ¡ŕŠ ÆŕŸŗ·
ÀƆŷ ŕƈ ¿Ã£ ÁƔ¯Ÿŗ Á§¯ÃŬƅ§
¡ŕŠ ±Ǝ¸ ůƎƈƅ§ ƌƊ¥ ƑƆŷ
©±Ãŝƅ§ ¶ƔŗƗ§ ƑŮƈ Ɠƅ§Ã·
§ÃŮŦ §ÃŠ Àƍà ªƈŕƁ řƔ¯Ǝƈƅ§
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ÀƄţƅ§ Ɠž ƌś±śž ¯Ŧ£ ůƎƈƅ§
¿Ɣ¯±ŕŗƄƅ§³ŕƊƅ§ªƎśƊ§ŕƈ¯Ÿŗ
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§¯ ŕƊ¯Š §Ã±ž ž©¯Ɣŕž ´Ɣžŕƈ
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ŕƊ¯Šřŗ௞±¯ŮřƂ·Ɗƈƅ§ŕƊƍ
ƓƄž§¯
řƆƔŗƁƓśŕƔÁƈ§¯¾¯Š³
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¯ŬƗ§ ÿřŗ௠§¯ ¿ţƈƅ§ ƑƂƅ
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ž¾ŕƊƍ©±¯ŮƓž¯ŸƁŕƎƔžŕƎƆƄ
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ƌƔƅ ¿ƈŷ ¯ƔŰƔ ¨ƊƁ ŕƎśţś
ÀƅƜŬýÞ©±¯Ůƅ§ƓžřƅƜŲ
26
 INTERVIEW:
SULEIMAAN AØMAD ØASANEIN
FULANI OF THE UM JABBO CLAN

AGE AND PLACE OF BIRTH OF THE INTERVIEWEE:

77 years, born in as-Suuki
DATE AND PLACE OF THE INTERVIEW:
June 13, 2011; as-Suuki

Q: Uncle Suleimaan,1 we ¾Ɗ¥ŕƊž±ŷžÁŕƈƔƆŬƑƈŷ³

learned that you are a řƂ·Ɗƈ ƓśŕƔ ťƔŮ ªƊ¥ žťƔŮ
VKHLNK 2I ZKLFK TXDUWHU ƓƄÃŬƅ§Ɠž
are you the sheikh?

SULEIMAAN ÁŕƈƔƆŬ
Øasanein Quarter; the quar- ØAYØASANEEN AL ÝAYISMU ƌƈŬ§ Ɠţƅ§ žÁƔƊŬţ Ɠţ
ter is named after my grand- ØASANEEN  MUSAMMA BE ůŠ ÀŬŕŗ ƑƈŬƈ žÁƔƊŬţ
father. It starts from the ISIM JIDDI 9IBTADI MIN AJ Áƈ řƔŗ±żƅ§ řƎŠƅ§ Áƈ ůśŗƔ
railway (and extends) east- JIHA L GHARBIYYA MIN AS řŷ±śƅ§ÆŕƁ±ŮřƔŕżƅ¯Ɣ¯ţřƄŬƅ§
wards up to the canal of SIKKA ÝADIID LAGHAAYIT ÆƛŕƈŮà žŕƊƔŮŕŮ ¹Ã±Ůƈ řƂţ
Shaasheena (cotton) SHARGAN AT TUR½A ÝAGGAT ÁƔƊŬţ ŕƎƆƄ ů řŬƔ±¯ƅ§
scheme and north up to ad- MASHRUU½ 3HAASHEENA  WA ŕƊ£ŕƎŦƔŮÃ
Dariisa (Quarter) and I am SHIMAALAN AD $ARIISA $I
its sheikh. KULLAA ØASANEEN WA
SHEEKHAAANA

Q: Well, Uncle Øasanein, ±¯Ƃś žÁƔƊŬţ Àŷ ¨Ɣ· ³

do you know how many řŦŕƔŮƅ§Ɠž©±Ŭ£ÀƄƓž¼±Ÿś
families approximately are ¯¯ŷ ã §¯Ƅ¨Ɣ±Ƃśƅŕŗ¾śŷŕśŗ
LQ \RXU TXDUWHU" 2U WKH ªÃƔŗƅ§¯¯ŷã³ŕƊƅ§
number of people or the
number of houses?

By Allah, the families are
numerous in as-Suuki; they
can make up (all together) a
little more than a million
(of people).2
7ALLAAHIL ¢USARKATIIRAHU ±ŗƄ£ Ãƍ ž©±ƔśƄ ±ŬƗ§ ĺ§Ã
; HUWA= AKBAR ÝAI Ī ÁÃƔƆƈÁƄƈƔžƓƄÃŬƅ§ƓžƓţ
S 3UUKI YIMKIN MALYOON  ³ŕƊƅ§¯¯ŷ řƔÃŮÃ
WU SHUWAYYA ½ADAD AN
NAAS 

1
The term ‘uncle’ is here used as a term of respect.
2
The informant did not seem to be familiar with numbers. The total number of inhabitants in as-
Suuki is estimated at 40,000–45,000 people; those of Øasanein Quarter may not exceed 15,000.

25 Old Fulani in the Sennar Area (Sudan)

 Photo 4: Nooba (drumming) ceremony on the day of ½Iid al-Kabiir in the yard of the Central
Mosque, September 15, 2013, Wad Haashim (AL-AMIN ABU-MANGA, 2013)

Photo 5: Shaikh Kaamil A.M. Abu-Kuuma (right), the heir of Shaikh Wad-Haashim’s sijjaada
(praying mat), escorting the researcher out from the yard of the Central Mosque on the day of ½Iid
al-Kabiir, September 15, 2013, Wad Haashim (SAMI AL-AMIN ABU-MANGA, 2013)

23 Old Fulani in the Sennar Area (Sudan)

Photo 2: In the middle, Shaikh Kaamil A.M. Abu-Kuuma, the heir of Shaikh Wad-Haashim’s
sijjaada (praying mat), leading the nooba (drumming) procession on the day of ½Iid al-Kabiir,
September 15, 2013, Wad Haashim (SAMI AL-AMIN ABU-MANGA, 2013)

Photo 3: The Central Mosque in Wad Haashim (AL-AMIN ABU-MANGA, 2013)

Interview: Kaamil ½$EGXOUDতPDDQDVK6KDLNK0XতDPPDG$EX.XXPD 22

 Photo 1: 7KHSROHZLWKWKHÀDJDQGFUHVFHQWRQWRSLVVWXFNLQWKHH[DFWVSRWZKHUH6KDLNK:DG
Haashim’s tuggaaba ¿UHSODFH IRU OHDUQLQJ WKH 4XU¶DQ  XVHG WR EH 7KH nooba (drumming)
procession starts from here and marches to the Central Mosque, where it is actually performed on
the day of ½Iid al-Kabiir, September 15, 2013, Wad Haashim (SAMI AL-AMIN ABU-MANGA, 2013)

21 Old Fulani in the Sennar Area (Sudan)

 a communist?” I answered: ,AMIIN MIN HINAAK ANA
“Yes, my master, I am com- ALA½TA WA ABUUY MASHA
munist and active in the 7AD HAASHIM WA ANA
Communist Party.” He said RIKIBTA WA JIIT RAAJI½ AL
(to my father): “You, +HARTUUM )LAA AN JA ½AAM
½AbdulraÝmaan, for the sake ALFEEN WA JIIT IKTASHAFTA
of Allah, do not ask this boy INNU ¯ AL WAAÝID MAA
(to stop); let him go ahead BINDAM½ALETAARIIKHUWALA
with his communism; by BINDAM ½ALE ½UMRU  LAAKIN
the Almighty Allah, he will ANA IKTASHFTA ANA •AYYA½TA
come back to the fence.” WAKIT KAAN GHAALI 7A
By Allah, Shaikh Al-Amin, RAJA½TA LEE †AWAABI WA
from there (Reiba) I took L ÝAMDULIL ,AAHISTITAABA
the bus back to Khartoum KAAMALA WA ĪIHA ½AFU WA
and my father went back to RI•ABEÝAYAATABUUYI
:DG +DDVKLP 7KLV GLI¿-
cult situation with my fa-
ther) lasted until 2002, then
I discovered that… One
does not regret one’s past
and life, but I discovered
that I had wasted a precious
part of my life for nothing. I
thus came back to the right
path, thank to Allah. I re-
pented in the lifetime of my
father and gained his
acceptance.

Interview: Kaamil ½$EGXOUDতPDDQDVK6KDLNK0XতDPPDG$EX.XXPD 20

 insisted to take me early in
the morning to our father,11
Shaikh MuÝammad Toom
Wad Baannaga (also more
simply known as Shaikh at-
Toom Wad Baannaga) in
Reiba. We went there and
found him sitting on his
mat. (He asked:) “Øaaj
½AbdulraÝmaan, what
brings you today so early in
the morning?” We sat
down; he gave us water; I
drank but Øaaj ½Abdul-
raÝmaan (my father) did
not drink. He (½Abdul-
raÝmaan) said to Shaikh
MuÝammad Toom Wad
Baannaga: “By Allah, I
have come to you with a
problem; I will not drink
this water until you solve
this problem for me.” He
(Shaikh MuÝammad Toom
Wad Baannaga) said to him:
“You, Shaikh ½Abdul-
raÝmaan, how does it come
that you bring a problem for
solution although you your-
self solve problems (as a
sheikh)? What is the prob-
lem?” He (my father) re-
plied: “By Allah, this
Kaamil has become a com-
munist; he has followed the
communists and became an
atheist.” He continued say-
ing many things. Shaikh
MuÝammad Toom Wad
Baannaga let him talk until
KH ¿QLVKHG +H WKHQ DVNHG
me: “You, Kaamil, are you
11
Here too, the term ‘father’ is used as a term of respect.
19 Old Fulani in the Sennar Area (Sudan)
YISUUGNI NAMSHI LE ABUUNA
ASH 3HEEKH -AÝAMMAD
4OOM7AD"AANNAGAKAAN
MAWJUUD ¯ ĪI 2EEBA &A
SAAGNI WA MASHEENA WA
LIGIINAAHU GAA½ID Ī
S SIJJAADA BITAA½TU ±ØAAJ
½!BDULRAÝMAAN AL LEELA
J JAABAK A† †ABAAÝ BA•RI
SHINU² 'A½ADNA  ADDAANA
MOOYA SHIRIBNA ØAAJ
½!BDULRAÝMAAN MAA SHIRIB
AL MOOYA 'AAL LEEHU
±7ALLAAHI ANA JAAYIIK BEE
MUSHKILA AL MOOYA DI
ZAATAA MAA BASHRABAA IN
MAA ÝALLEETAA LEY² 'AAL
LEEHU ±9AA 3HEEKH
½!BDULRAÝMAAN INTA BITÝILL
AL MASHAAKIL WALLA BITJIINI
BEE MUSHKILA &I SHINU²
'AAL LEEHU ±7ALLAAHI
+AAMIL DA BIGA SHUYUU½I
WA BAARA SH SHUYUU½IYYA
WA BIGA MULÝID² ¯ WA
KALAAM KATIIR ABA½AN GAALU
LEEHU &A GAAM SH 3HEEKH
-AÝAMMAD 4OOM 7AD
"AANNAGA  BA½AD MAA
KHALLAAHUKAMMALKALAAMU
GAAL LEY ±9AA +AAMIL INTA
SHUYUU½I² 'ULTA LEEHU
±.A½AM YAA SIIDI  ANA
SHUYUU½IWA½AAMILĪL ØIZB
ASH 3HUYUU½I² 'AAL LEEHU
±9AA ½!BDULRAÝMAAN  WA
½IZZAT 2ABBI AL WALAD DA
MAA TAS¢ALU  WA KHALLIIHU
MIN HINA YIMSHI ĪI
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2ABBIYIJIRAAJI½LEL HAµIIRA²
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ô ƌƊ¥ ªſŮśƄ§ ªƔŠÃ ÁƔſƅ£
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thanks to our father,10
(Shaikh) Wad-Haashim. He
educated the people and in-
culcated in them the spirit
of community. He did not
give anybody the feeling of
being outside this commu-
nity. Now I have succeeded
(my father) as sheikh (of
Wad-Haashim’s ‘mat’) and
I am going to bear the task
up to the end by Allah’s
will.
By Allah, if I tell you (my
story), Professor Al-Amin,
you will not believe (it). It
is true that I grew up in ‘the
house of religion’ (bayt ad-
diin – a religious family). In
this house, I used to have
the (following) feeling
since I was a child: why do
people come, take out their
shoes and kiss (the hand of
the sheikh in greeting)? In
fact, I was against this mat-
ter, believing that all people
are equal. This had a great
effect on me and made me
break away from the family
and join a leftist organisa-
tion. For 31 years, I was an
active member of the Com-
munist Party and a leading
cadre at the level of the
Central Committee. I was
subjected to arrest and de-
tention; of course, this hap-
pens frequently in trade
unions and social works.
One day, when released
from detention, my father
10
Same remark regarding the use of the term ‘father’ as in footnote 1, 6 and 9.
Interview: Kaamil ½$EGXOUDতPDDQDVK6KDLNK0XতDPPDG$EX.XXPD
ABA½AN YARJA½ AL FA•L ĪIHU
LEE ABUUNA 7AD HAASHIM
2ABBA N NAAS TARBIYA ĪIHA
RUUÝ AJ JAMAA½A  MAA ADDA
ZOOLIÝSAAS½ALAINNUKHAARIJ
AL MANµUUMADI!NAHASSA½
AKHADTA L KHILAAFA WA SH
3HEEKH AJ *AILI MU†IR
AKAMMILAA  WA ANA
ÝA¢AKALLIMAABIIZN!LLAAH
7ALLAAHI YAA "ROFSEER AL
!MIIN LAW GULTA LEEK MAA
ÝAT†ADDIG !NA ÝAGIIGATAN
NASHA¢TA ĪI BEET DIINI  WA
L BEET AN NASHA¢TA ĪIHU DA
+AANBIJIINIIÝSAASMIMMAA
ANA †AGHAYYIR LEEH AZ ZOOL
BIJI YIMALLI† NE½LAATU WA
YISALLIM WA YIBUUS !L
MAS¢ALA ÝAGIIGATAN KUNTA
MAAKHID MINNAA MAWGHIF
BE HAISU INNU N NAAS
SAWAASIYA 9IMKIN DI
ASSARAT ĪINI TA¢SIIR KABIIR
JIDDAN JIDDAN WA ANA
KHARAJTA ĪI DI MIN AL ¢USRA
WA INTAMEET LEE TANµIIM
YISAARI  WAAÝID WU TALATIIN
SANA ½U•U ½AAMIL Ī L ØIZB
ASH 3HUYUU½I KAADIR
QIYAADI ½ALA MUSTAWA
L ,AJNA L -ARKAZIYYA
ØA†AL LEY MAWGHIF
I½TIGHAALAAT ABA½AN
BITAKARRUR Ī L ½AMAL AN
NAGHAABI WA Ī L ½AMAL AL
IJTIMAA½I &A ĪI YOOM MIN
AL AYYAAM KHARAJTA MIN
I½TIGHAAL WA ABUUYI A†ARRA
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ŕƈ ŕƎś§° ů řƔÃƈƅ§ žřƆƄŮƈ
18
Q: How is the coexistence
with other tribes? Have you
ever felt that there are tribal
differences?
No, never. Now, the tribes I
have mentioned, if you look
at the (families making up
their) stems and branches,
\RXZLOO¿QGWKDW WKHUHLV
nobody who does not have
(blood) relation with these
families, either directly or
indirectly. For example, the
son of one of Kaamil’s
brothers (a man from the
Dongolese tribe) is married
to a daughter of my paternal
uncle (a Fallaati, i.e., a Fu-
lani woman). So, the (con-
sanguineous) ties between
members of different tribes
are very numerous; you
cannot (clearly) distinguish
(one tribe from another).
Q: The (positive) character-
istic of these villages that
emerge based on a tuggaaba
(a communal place for
learning and reciting the
Qur’an) is that they consti-
tute a (socially) homoge-
nous, harmonious and ideal
community. Had such com-
munities got the chance (to
more largely develop), they
would have saved us from
many things (social
problems).
KAAMIL
This Wad Haashim is a
unique village indeed
17 Old Fulani in the Sennar Area (Sudan)
!BADAN MAA ÝASAL 9A½NI
HASSA½ AL GABAAYIL AL
MAZKUURA DI  LAW AKHADNA
L U†UUL WA L FURUU½  MAAĪ
ZOOLMAALEEHU½ALAAGHABE
AYYI ¢USRA MIN AL ¢USAR DI 
YA½NI LAW MAA MUBAASHIR 
BE ARIIG GHEER MUBAASHIR
,AW AKHADTA HASSA½
MASALAN NAAS +AAMIL 
YIMKIN LAW ÝASABNAAHA
BITALGA WAD AKHUUHU
MUTZAWWIJ BITT KHAALI
"ITALGAT TADAAKHULA†BAÝĪ
L ½UMQ  WA MAA BITAGDAR
TAFRIZ
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“From Teego.” They (then)
would call him ‘Wad Teego’
(son of Teego). Our father,9
the Sheikh (Shaikh Wad-
Haashim), used to call peo-
ple after the area they came
from. So, if you gather to-
gether Wad Um Dam, Wad
Teego, Wad so-and-so and
WKHLU GHVFHQGDQWV \RX ¿QG
that they are the people who
constitute the tribes living
in Wad Haashim today.
Q: Do you know which
tribes are now living in
Wad Haashim?
The Fallaata (i.e., the Fula-
ni) may constitute the larg-
est tribe (in Wad Haashim);
these are our families, in-
cluding the Shaikh Idris’s,
WKH)DঌODV6LLGVDQGVRRQ
The rest (notably) compris-
es the Danaagla; their
grandfather was Shaikh
Abu-Kuuma; they consti-
tute a big family. There are
also Musabba½aat; they are
also a big family; this fam-
ily includes the MuÝammad
AÝmad Khaalids and the
Muusa al-½Ajabs. There are
Jawaam½a and Ja½liyyiin;
they each constitute a group
but not as large as the other
groups that I have already
mentioned.
9
Here too, the term ‘father’ is used as a term of respect.
Interview: Kaamil ½$EGXOUDতPDDQDVK6KDLNK0XতDPPDG$EX.XXPD
$AM WA 7AD 4EEGU WA
MIIN WA MIIN WA MIIN WA
AHFAADUM AL YOOM HUM AL
LI BISHAKKILU L GABAAYIL AL
MAWJUUDAĪI7ADHAASHIM
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16
 grandfather’s brother):
“You go to the area of Um
Ruwaaba (in Kordofan).”
When coming with his trade
to this area of the Fallaata,
my grandfather already
used to hear about these
Øaaj a-¿aahirs.8 He went
(there) and got acquainted
with Shaikh Wad-Haashim
and took permission from
him to conduct the (new)
trading activities, in which
he wanted to engage. He
immediately opened a shop
in al-FiteeÝ and kept work-
LQJ LQ LW WKDW ZDV WKH ¿UVW
shop in al-FiteeÝ.
Q: Balla, you previously
said that various tribes had
heard about Shaikh Wad-
Haashim and started to
come to him. Do you know
from where these tribes
came?
BALLA
According to what we heard,
the (members of these)
tribes (living in Wad
Haashim) came as individ-
uals and not in groups. A
person comes carrying his
EDJ ¿QGV D PRVTXH DQG
stays. People ask: “From
where is he coming?” (This
man may reply:) “From
Um Dam.” They (then)
would call him ‘Wad Um
Dam’ (son of Um Dam).
(Another man may reply:)
8
Øaaj a-¿aahir was the paternal uncle of Shaikh Wad-Haashim.
15 Old Fulani in the Sennar Area (Sudan)
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(also simply known as
Shaikh Wad-Haashim). Al-
)LWHHত ZDV ORFDWHG LQ DQ-
other site. Its inhabitants
were a group of people who
were early drawn together
(attracted) by agriculture.
According to my knowl-
edge, even when my family
came from northern Sudan,
it found our father, (Shaikh)
Wad-Haashim, here. I can-
not tell the date (of his
arrival).
Q: Kaamil, now your house
(family) is, of course, the
one that succeeded our fa-
ther, the Sheikh (Shaikh
Wad-Haashim).7 Please,
tell us about the relation
that developed between
your grandfather and
Shaikh Wad-Haashim. How
did your grandfather arrive
to this area?
Our grandfather was a trad-
er on boats. When they (my
grandfather and his brother)
heard that the Mahdi had
entered (captured) Khar-
toum, they moved from
Dongola (Northern State)
and joined him. After they
had stayed with the Mahdi
for a while, the Mahdi said
to our grandfather: “You,
Abu-Kuuma, you go to the
area of the Fallaata (Sennar
area) and settle there.” He
said to Naa†ir (my
7
Same remark regarding the use of the term ‘father’ as in footnote 1 and 6.
Interview: Kaamil ½$EGXOUDতPDDQDVK6KDLNK0XতDPPDG$EX.XXPD
KAANATĪIÝITTATAANIYA7A
L &ITEEÝ DI KAANAT BITAA½AT
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SHIMAALIYYA WA MASHAT
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HAASHIM DA HINAAK -AA
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MUÝADDAD
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HUM ITÝARRAKO BE WARAAHU
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LEE JIDDANA ±9AA !BU
+UUMA INTA TAMSHHI LE
L MANIGA BITAA½AT AL
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14
the extent that he lived on
the milk of gazelles. Even
when people came to hunt
them, he used to prevent
them from doing so. This
was until his leg was (seri-
ously injured and) dam-
aged. After that, he returned,
met with 6KDLNK D৬7RRP
Wad Baannaga, and the
ÝDODTD was convened, after
which he took the Sam-
maniyya brotherhood (got
initiated into that brother-
hood). After that, he started
moving gradually from the
area of $EXণXMDDUWKURXJK
Direebu, ar-Raayaat5 until
he reached Old Wad
Haashim on the (western)
bank of the river (Blue
Nile) and settled down
there. Immediately, people
gathered around him.
Q: We want you to tell us
about the oldest history of
Wad Haashim village, ac-
cording to what you have
heard from the elders.
This Wad Haashim (vil-
lage) was formerly called
‘DO)LWHHত¶DQGEHIRUHWKDWLW
was called ‘Kuush’ or
‘Kaboosh’. Its name was
changed into ‘Wad
Haashim’ after the man
who founded it, i.e., our fa-
ther,6 by Allah, Shaikh
0XতDPPDG :DG+DDVKLP
5
These are villages in the area of Singa.
6
Here too, the term ‘father’ is used as a term of respect.
13 Old Fulani in the Sennar Area (Sudan)
RAAJI½ ILTAGHA MA½A SH
3HEEKH AT 4OOM 7AD
"AANNAGA IN½AGHADAT AL
ÝALAGHA  WA MINNAA AKHAD
A ARIIGA S 3AMMAANIYYA
)TDARRAJ BA½AD DAAK MIN
MANIGAT !BU ØUJAAR WA
$IREEBU WA R 2AAYAAT WA
TADARRAJWATADARRAJILAAAN
WA†AL 7AD (AASHIM AL
GADIIMA AL LIHIYAĪL BAÝAR
MINAN NAAÝIYAL GHARBIYYA
HIYA DI L LI JA ISTAGHARRA
ĪIHA 7A AWWAALI ILTAFFO
ÝAWLUN NAAS
À¯Ɓ£ÁŷŕƊƔƅƓƄţś¾±Ɣ§¯³
ŕƈ¨ŬţÀŮŕƍ¯ÃřƆţƅťƔ±ŕś
±ŕŗƄƅ§³ŕƊƅ§Áƈ§ÃŸƈŬśŗ
7AD(AASHIMDIA†LANKAAN ŕƎƈŬ§ÁŕƄÆƜŰ£ůÀŮŕƍ¯Ã
ISMAA L &ITEEÝ  WU KAAN ´ÃƄ ƑƈŬśśŗ ÁŕƄà žŢƔśſƅ§
BITITSAMMA +UUSH AW Ɠƅ ŕƎƈŬ§ ¿ÃţśÃ ž´ÃŗƄ ã
+ABOOSH  WA TAÝAWWAL ƓƆƅ§ ¿Š±ƅ§ ÀŬŕŗ ÀŮŕƍ ¯Ã
ISIMAALEE7AD(AASHIMBE ŕƊÃŗ£ÃƍƓƆƅ§žÅ¯řƔ±Ƃƅ§ōŮƊ£
ISM AR RAJUL AL LI ANSHA¢ AL ¯ƈţƈ ťƔŮƅ§ ĺŕŗ ¼±ŕŸƅ§
GHARYA DI  AL LI HUWA řśţƓžªƊŕƄŢƔśſƅ§ÀŮŕƍ¯Ã
ABUUNA L ½AARIF BI L ,AAH řŷŕśŗªƊŕƄůŢƔśſƅ§Ã řƔƊŕś
ASH 3HEEKH -AÝAMMAD Ɠž řŷ§±²ƅ§ ŕƎśƈƅ řŷÃƈŠƈ
7AD (AASHIM !L &ITEEÝ ƓśŕƈÃƆŸƈ ¨Ŭţ ÀƔ¯Ɓ ťƔ±ŕś
 Maybe Øaaj a-¿aahir was
the main factor (reason) for
his (i.e., Shaikh Wad-
Haashim’s) coming to this
area. He came and settled
down in the area of Sennar
at-Tagaau½. His father,
Yuusif, was buried in the
old graveyard of Sennar at-
Tagaau½. This (Sennar at-
Tagaau½  was the place
from where he (Shaikh
Wad-Haashim) established
contact with the people of
Shaikh at-Toom Wad Baan-
naga, i.e., the people of al-
½Azaaza and Reiba,3 and
contact with the people of
Shaikh Hajo. It was at that
phase (of his life) that he
was invited to get initiated
into the 6DPPDQL\\D 6X¿ 
brotherhood. He said to
Shaikh a-Toom Wad Baan-
naga: “I will not join (this
brotherhood) until you con-
vene a big ÝDODTD (circle of
zikr4  that gathers quite a
large number of people;
then I will get initiated.” He
(Shaikh Wad-Haashim)
then immediately went out
for ‘wandering’ (siyaaÝa)
in the Funj area (and wan-
dered) for a long time, liv-
ing in the bush among the
wild animals. The animals
got accustomed to him to
4AGAAU½ (ASSA½ AT
4AGAAU½ ĪIHA L MAGHBARA
AL MADFUUNĪIHASH 3HEEKH
9UUSIFAL LIHUWAABU7AD
HAASHIMZAATU7A3INNAAR
AT 4AGAAU½ KAANAT NUGAT
ILTIGHAA¢ MA½A NAAS ASH
3HEEKH AT 4OOM 7AD
"AANNAGA  NAAS AL ½!ZAAZA
WA 2EEBA  WA NAAS ASH
3HEEKH(AJO7ADIYIMKIN
ĪIMARÝALAMINAL MARAAÝIL
ÝATTA SH 3HEEKH 7AD
HAASHIM KAAN ½AMALO
MA½AAHU MUNAAGHASHA
½ASHAAN YINTAMI LE  ARIIGA
S 3AMMAANIYYA GAAL LE SH
3HEEKH AT 4OOM 7AD
"AANNAGA ±)LLA TA½GID
ÝALAGHAWATALIMMAR RIJAAL
WA ANA AJI ALGAAHA ÝALAGA
YA½NI LAAMMA R RIJAAL 
BA½DEEN AMSIK A ARIIGA²
7A ALA½ AWWAALI LE
S SIYAAÝA BITAA½TU MASHA
MANIGAT AL &UUNJ LE FATRA
AWIILA JIDDAN JIDDAN WA
KAANA†LANĪL GHAABAWASI
AL ÝAYWAANAAT !BUUNA
7AD HAASHIM DA KAAN
½AAYISH ½ALA LABAN AL
GHUZLAANSHIDDATMAAALIFAA
9A½NI ÝATTA N NAAS LAMMA
TAJI ½ASHAAN TI†AAD KAAN
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L GHUZLAAN )LAA AN ÝA†AL
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3
%RWKSODFHVZHUHDUHIDPRXVFHQWUHVRI6X¿FRPPXQLWLHV7KH\DUHORFDWHGQRUWKZHVWRI
Sennar town.
4
Zirk isDFRPPXQDOSHUIRUPDQFHRI6X¿OLWDQLHVFRPSRVHGE\WKHIRXQGHURID6X¿brotherhood
and performed by its adherents usually in a circle (ÝALAQA). In VRPH6X¿brotherhoods, the
performance involves drumming and dancing while reciting religious poems in praise of the
Prophet (MuÝammad) or the founder of the brotherhood or its current sheikh.

Interview: Kaamil ½$EGXOUDতPDDQDVK6KDLNK0XতDPPDG$EX.XXPD 12

 INTERVIEW: KAAMIL ½ABDULRAØMAAN
!3( 3(!)+(-5Ø!--!$!"5 +55-!
DONGOLESE

AGE AND PLACE OF BIRTH OF THE INTERVIEWEE:

56 years, born in Wad Haashim
DATE AND PLACE OF THE INTERVIEW:
July 6, 2012; Omdurman
IN THE PRESENCE OF:
Balla a-¿aahir MuÝammad Saalim, 62 years, born in Wad Haashim, Fulani

Q: According to what you ťƔ±ŕśž§ÃŸƈŬśŗŕƈ¨Ŭţ³

have heard, what is Shaikh ƓžÃÁƔśƈÀŮŕƍ¯ÃťƔŮƅ§¯ƜƔƈ
Wad-Haashim’s birth date ¿ţƈÃśŕƔ
and where (was he born)?

KAAMIL ¿ƈŕƄ
Our father,1 (Shaikh) Wad- !BUUNA 7AD HAASHIM ¼ƅ£ řƊŬ ¯ÃƅÃƈ ÀŮŕƍ¯Ã ŕƊÃŗ£
Haashim, was born in 19052 MAWLUUD SANAT ALFA WA řƂ·Ɗƈ Ɠž řŬƈŦà řƔƈŸŬśÃ
in the area of al-Masallami- TUS½UMIYYA WA KHAMSA ĪI ±Ãśƅ§ ƌƈŬ£ Ãƍà řƔƈƆŬƈƅ§
yya (in the Gezira). He was MANIGAT AL -ASALLAMIYYA žřŗ÷Ÿƈ ƌƆŠ± ƌƊƗ ŶƅŕŲƅ§
nicknamed ‘aT-Toor a•- 7A HUWA ISMU ±T 4OOR A• Áƈ±ŮƊƌƊƗÁƔ±ŗƁÃŗ£ƌƈŬ§Ã
¥aali½’ (‘the lame bull’) – ¥AALI½² LA¢ANNU RIJLU ÁƈřƊŬÁƔŸŗ±£ÃřŸŗŬ¯ŸŗƋ±ŗƁ
because his leg was dam- MA½UUBA WA ISMU ±!BU Ɠŷ§± ƌƈŬ§Ã ž©±ŗ Ƒƅ¥ ±ţŗƅ§
aged; ‘Abu-Gabreen’ (‘the 'ABREEN² LA¢ANNU NUSHIR ƜŦƅ§ Ɠž ÆƜŰ£ ƌƊƗ ¯ƔŰƅ§
man with two graves’) – MINGABRUBA½ADSABA½AWA ž¯ƔŰƅ§Ƒŷ±ŗ¾Ɣ¯ƌśţŕƔŬƓž
because his body was ex- ARBA½IIN SANA MIN AL BAÝAR ÁƔ¯ŕƔŰƅ§ Áƈ ¯ƔŰƅ§ ƓƈţƔŗ
humed (and moved to an- ILAA BARRA WA ISMU ±2AA½I ±Ã¯ ¨Ÿƅ ±ƍŕ·ƅ§ ¬ŕţ ÁƄƈƔ
other grave); and ‘Raa½i † –EED² LA¢ANNU A†LAN Ī ƓŠƔ ÁŕŮŷ Ƨ¯Š Ƨ¯Š ±ƔŗƄ
a†-–eed’ (‘shepherd of L KHALA ĪI SIYAAÝTU DIIK řƂ·Ɗƈƅ§ Ɠž ¿²ŕƊ ÁŕƄà ŕƊƍ
huntable animals’) – be- BIR½A† †EED BIYAÝMI† †EED Ŷ·ŕƂśƅ§ ŶŬƍ Ŷ·ŕƂśƅ§ řŷŕśŗ
cause he used to live among MIN A† †AYYAADIIN 9IMKIN ťƔŮƅ§ŕƎƔžÁÞ¯ƈƅ§©±ŗƂƈƅ§ŕƎƔž
the gazelles and to prevent ØAAJ A ¿AAHIR LI½IB DOOR ÀŮŕƍ¯Ã Ãŗ£ Ãƍ ƓƆƅ§ ¼ŬÃƔ
hunters from hunting them KABIIRJIDDANJIDDAN½ASHAAN ªƊŕƄůŶ·ŕƂśƅ§±ŕƊŬÃƌś§°
during the period he spent YIJIHINA7AKAANNAAZILĪ ťƔŮƅ§ ³ŕƊ Ŷƈ ¡ŕƂśƅ§ ř·ƂƊ
‘wandering’ in the bush. L MANIGA BITAA½AT AT ©²²§ Ÿƅ§ ³ŕƊ žŕƂƊŕŗ ¯Ã ÀÃśƅ§
1
The term ‘father’ is here used as a term of respect. Such an usage is frequent in reference to a
6X¿ sheikh/saint regarded as one’s spiritual master.
2
This date is quite wrong because Shaikh Wad-HaashimZDVH[KXPHGIURPKLV¿UVWJUDYHLQ
ca. 1953, 47 years after his death, which means that he died in 1906. The informant might have
confused the date of his death with his birth date.

11 Old Fulani in the Sennar Area (Sudan)

West Africa. All this is there
in books.11

11
4OWARDSTHEENDOFTHEINTERVIEWTHEINFORMANTSTARTEDTOGRADUALLYABANDONHISCLAIMTHAT
HISFOREFATHERSWEREOF³3HANAAGII.ORTH!FRICANORIGINS INFAVOUROFTHERECOGNITIONOFTHEIR
7EST!FRICANORIGINS

9 Old Fulani in the Sennar Area (Sudan)

(subordinates), the Egyp-
tians, participated for a cer-
tain period of time. Even
the communists joined in
this campaign which took
up the issue of religion;
(but) it is a praiseworthy
thing for someone (a Fula-
ni) to observe his religious
obligations and the Islamic
jurisprudence (¿TK). So
these political parties (i.e.,
the Democratic Unionist
Party and the Communist
Party) heightened the
blameworthy aspects and
tried to attribute any blame-
ZRUWK\ WKLQJ WR D VSHFL¿F
tribe (i.e., to the Fulani). I
can come back (to my
previous discussion). In the
studies that appeared re-
cently, it is said that all
these ‘praying mats’ (sij-
jaadaat ± 6X¿ FHQWUHV 
were established by Fallaa-
ta (Fulani). They (the Fula-
QL 6X¿ VKHLNKV  FDPH DQG
settled. They did not care
about their (ethnic) origin
and thus about the preser-
vation of their (ancestral)
language; instead, they
merged into the (local) big
families. These are studies,
which exist; some academ-
ics might have written
about it. They (the ‘praying
mats’) started from
northern Sudan (extending
southwards); all these
tombs are of people
who originate from
DIINIYYA  WA DI MAÝMADA ŕƈž§Ã¯ŸƁçÊÃřśƜžŕƍÃŬŬ£
YA½NI ZOOL MUÝAAĪZ ½ALA ÀƎƅÃŰ£ ƑƆŷ §ÃŮśž ³ŕƊ §ÃŠ
SHA½AA¢IR AD DIINIYYA WA žřżƆƅ§ ƑƆŷ §Ã¸žŕţƔ ÁŕŮŷ
½ALA L ĪQH WU KIDA &A ů ů ªÃƔŗƅ§ Ɠž §Ã±ŝ¯Ɗ§
DAKHALAT AL AÝZAAB Ī Ɠž ÁÃƄƔ ¯Ɓà ©¯ÃŠÃƈ řŬ§±¯
L MAS¢ALA DI 9A½NI ŕƍïŦ£ ŕƎƔž §ÃŗśƄ ÁƔƔƈƔ¯ŕƄ£
•AKHKHAMMAT AL AKHAA¢ ů ¨ŗƂƅ§ ¿Ƅ žřƔƅŕƈŮƅ§ Áƈ
WA ÝAAWALAT TARBU KULLA ŕƔƂƔ±ž¥¨±ŻÁƈřŬŬ¤ƈŕƎƊ¥
MUSHIIN BE GABIILA ¨śƄƅ§Ɠž¯ÃŠÃƈƌƆƄ§¯ƓƊŸƔ
MU½AYYANA¨ 7A MUMKIN
ANAARJA½LEEKTAANIYA½NIĪ
D DIRAASAATAJ JAATHASSA½DI
YA½NI KULLU S SIJJAADAAT DI
ASSASOOHA &ALLAATA 7A JO
WA GA½ADO  MAA JO NAAS
FATTASHO ½ALA U†UULUM
½ASHAAN YIÝAAFZU ½ALA
L LUGHAINDASAROĪL BUYUUT
DI$IDIRAASAMAWJUUDAWA
QAD YIKUUN Ī
AKAADIIMIYYIINKATABOĪIHA
!KHADOOHA MIN ASH
3HIMAALIYYA KULLAL GUBAB
DI INNAA MU¢ASSASA MIN
'HARB )FRIIQIYA 9A½NI DA
KULLUMAWJUUDĪL KUTUB
,QWHUYLHZ+DDVKLP<Dত\D½$EGDOIDঌLLO 8
himself belonged to this
family.9 He was born here
in the Sudan and had two
grandfathers (i.e., a great
grandfather and a
grandfather) born here in
the Sudan.

Q: Why do some people §Ã±ƔŦśŗ ³ŕƊƅ§ ¶Ÿŗ ƌƔƅ ³

choose to take another řƔƊŕśřƔÃƍ§Ã¯ŦŕƔ
(ethnic) identity?

As for the Fallaata (i.e., the "E N NISBA LE L &ALLAATA  AL řśƜſƅ§ žřśƜſƆƅ řŗŬƊƅŕŗ
Fulani), they were the as- &ALLAATA KAANO RA†IID AS řƔ¯Ǝƈƅ§ ©±Ãŝƅ§ ¯Ɣ۱ §ÃƊŕƄ
sets of the Mahdiyya Revo- 3AWRA L -AHDIYYA !L řƊŕŦƅ§ Ɠž ÀƍÃśŦ ÁƔƔ¯ŕţśƛ§
lution. The Unionists (i.e., )TTIÝAADIYYIINKHATOOHUMĪ ¿Ɣ¯ ³ŕƊƅ§ řŠŕţ ¿Ã£ ŸŕƊƍ
the Democratic Unionist L KHAANAHINAAWWALÝAAJA  žřƔ¯Ǝƈƅ§ƓžřŬƔÃƄŶƁ§Ãƈ§ÃƆśţ§
Party) acknowledged this.10 AN NAAS DEEL IÝTALLO ž¶±Ɨ§ ŶƔŗ ŶƁ§Ãƈ §ÃƆśţ§Ã
These people (Fulani) occu- MAWAAQI½ KOOYSA Ī ¯ŕŰśƁƛ§ ƑƆŷ §Ã±·ƔŬƔ ÁƄƈƔ
pied high positions in the L -AHDIYYA  WA IÝTALLO řƔÃƈƅ§ Áƈ ÁƔŗƔ±Ɓà řŷ§±²ƅ§Ã
Mahdiyya; they occupied MAWAAQI½ BEE½ AL AR•  ƑƆŷ§Ã²Ƅ±žřžÃ±ŸƈřŠŕţů
positions allowing them to YIMKIN YISAIIRU ½ALA ƑƆŷ řƔ±ŦŬƅ§ řŷŕśŗ řƅōŬƈƅ§
acquire land; they might L IQTI†AAD WA Z ZIRAA½A WA ÀƎŬſƊŗ §ÃƆżŮƊƔ ÀƍÃčƆŦƔ ³ŕŬ£
have dominated the econo- GARIIBIIN MIN AL MOOYA $I ů řƔƊïƅŕŗ §Ã±ŸŮƔ ÀƍÃčƆŦƔÃ
my and agriculture as they ÝAAJAMA½RUUFA&ARAKKAZO ÁƔƔ¯ŕţśƛ§ ŕƎƔž ÀƍŕŬ řƆƈţ
used to settle and concen- ½ALA L MAS¢ALA BITAA½AT AS ©±śžƓžÁƔƔ±Űƈƅ§ÁƈÀƎƅŕƔ°£Ã
trate near the water (i.e., the SUKHRIYA ½ALA ASAAS řƔŷÃƔŮƅ§ Ƒśţà ª§±śſƅ§ Áƈ
Blue Nile). This is quite YIKHALLUUHUM YINSHAGHLU žřƔƊƔ¯ƅ§±œŕŸŮƅ§řƅōŬƈŗŕƍ鱗
known. So, they (i.e., lead- BE NAFSAHUM WA ¸žŕţƈ¿Ã²žƓƊŸƔ©¯ƈţƈůÃ
ers of the Democratic YIKHALLUUHUM YISH½URU BE ƑƆŷà řƔƊƔ¯ƅ§ ±œŕŸŮƅ§ ƑƆŷ
Unionist Party) resorted to D DUUNIYYA $I ÝAMLA ¨§²ţƗ§ ªƆŦ¯ž §¯Ƅà ƌƂſƅ§
‘sarcasm’ (sukhriya) in or- SAAHAMĪIHAL )TTIÝAADIYYIIN ªƈŦŲƓƊŸƔůřƅōŬƈƅ§Ɠž
der to sidetrack them (the WA AZYAALUM MIN AL ¿Ƅ ·ŗ±ś ªƅÃŕţà ¡ŕ·ŦƗ§
Fulani) and make them feel -A†RIYYIIN Ī FATRA MIN AL ÁƄƈƈà ÿřƊƔŸƈ řƆƔŗƂŗ ÁƔŮƈ
inferior. This was during a FATRAAT 7A ÝATTA SH ƓƊŸƔ žƓƊŕś ¾Ɣƅ ŶŠ±£ ŕƊ£
campaign in which the SHUYUU½IYYA ZAADOOHA BE ŶŬƍ ªŕŠƅ§ ªŕŬ§±¯ƅ§ Ɠž
Unionists and their ‘tails’ MAS¢ALAT ASH SHA½AA¢IR AD ů ª§¯ŕŠŬƅ§ ¿Ƅ ƓƊŸƔ ů
9
According to informants from Wad Haashim village, this acknowledgement was once made
SXEOLFO\GXULQJWKH¿UVWÝooliyya of Shaikh Wad-Haashim (2006). In the subsequent Ýooliyyas,
the organizers avoided referring to his ethnic origin, regarding him as ‘father’ of all the
LQKDELWDQWVRIWKHYLOODJHLUUHVSHFWLYHRIWKHLUWULEDODI¿OLDWLRQ
10
This political party, which is a rival of the Umma Party (largely supported by Fulani people),
was found in 1967 as a merger of the National Unionist Party and the People’s Democratic
Party.

7 Old Fulani in the Sennar Area (Sudan)

Sennar area). Given that
Øaaj a-¿aahir was born
around 1700,8 this means
that his father and
grandfather had been here
since the beginning of
history (since the
establishment of the Funj
Sultanate?). They met with
the Shaikh ¿alÝas (i.e.,
Shaikh ¿alÝa and his
brothers); they (i.e., the
members of Shaikh ¿alÝa’s
family) claim that they
were coming from northern
Sudan, from Dongola
(Northern State) – of course,
this is their opinion – and
we were coming from the
west, from Andalusia and
the Maghreb (North Africa).
This (latter) group was the
one that was engaged in
religious (Islamic)
education in the Funj area –
the family of our
grandfathers (belonged to
that group). This Øaaj a-
¿Aahir, his father was
buried in Old Sennar.
Anyway, this is the history
that we have or what has
frequently been said. It has
even been said so during
the Ýooliyya (annual
celebration of a dead saint).
They (i.e., the members of
Øaaj a-¿aahir’s family)
always say that their family
originates from Andalusia;
Shaikh Wad-Haashim
8
Compared with the birth date of his nephew, Shaikh Wad-Haashim (ca. 1820–1830), this date
(around 1700) seems too early.
MIN BIDAAYAT AT TAARIIKH
)LTAQUMA½AL ¢USRABITAA½AT
ASH 3HEEKH ¿ALÝA (UM 
ABA½AN DA RA¢YAHUM HUM 
INNAHUM QAADIMIIN MIN
ASH 3HIMAAL MIN $UNGULA 
WANIÝNAQAADIMIINMINAL
GHARB  JAAYIIN MIN AL
!NDALUS AL -AGHRIBWADI
L MAJMUU½A µ µAHARAT WA
GAAMATBET TA½LIIMAD DIINI
ĪI MANIGAT AL &UUNJ ¯ AL
¢USRABITAA½ATJUDUUDNADEEL
7A L ØAAJ A ¿AAHIR DA
ABUUHU WA JUDUUDU
MADFUUIIN ĪI 3INNAAR AL
GADIIMA $A T TAARIIKH
GHAAYTU AL LI BINARA AL LI
½INDANA NIÝNA  AW MAA
TAWAARAD YA½NI ØATTA NAAS
BISTA¢NASU BEEHA Ī
L ÝOOLIYYAA GAA½DIINIGUULU
JAMINAL !NDALUS AL LIHIYA
L ¢USRA DI  MINNAA SH
3HEEKH 7AD HAASHIM
NAFSU (U MAWLUUD HINA Ī
S 3UUDAAN  WA LEEHU
JIDDEENMAWLUUDEENHINAĪ
S 3UUDAAN
,QWHUYLHZ+DDVKLP<Dত\D½$EGDOIDঌLLO
Áƈ ÁƔƈ¯ŕƁ ÁţƊà žƜƂƊ¯ Áƈ
ž³ƅ¯ƊƗ§ Áƈ ÁƔƔ੠ž¨±żƅ§
řŷÃƈŠƈƅ§ ůà Ÿ¨±żƈƅ§
ƓƊƔ¯ƅ§ÀƔƆŸśƅŕŗªƈŕƁê±Ǝ¸ƅ§
©±ŬƗ§ ô şƊÃſƅ§ řƂ·Ɗƈ Ɠž
¬ŕţƅ§Ã ¿Ɣ¯ ŕƊ¯Ã¯Š řŷŕśŗ
ÁƔƊÞ¯ƈƋ¯Ã¯ŠÃƋÃŗ£§¯±ƍŕ·ƅ§
ťƔ±ŕśƅ§ §¯ řƈƔ¯Ƃƅ§ ±ŕƊŬ Ɠž
ŕƊ¯Ɗŷ ƓƆƅ§ ıƊŗ ƓƆƅ§ ÃśƔŕŻ
ƓƊŸƔ ¯±§Ãś ŕƈ ã žÁţƊ
Ɠž ŕƎƔŗ §ÃŬƊōśŬŗ ³ŕƊ Ƒśţ
¡ŕŠ §ÃƅÃƁ¥ ÁƔ¯ŷŕƁ žřƔƅÃţƅ§
©±ŬƗ§ Ɠƍ ƓƆƅ§ ž³ƅ¯ƊƗ§ Áƈ
ƌŬſƊÀŮŕƍ¯ÃťƔŮƅ§ŕƎƊƈžÅ¯
žÁ§¯ÃŬƅ§ Ɠž ŕƊƍ ¯ÃƅÃƈ Ãƍ
Ɠž ŕƊƍ ÁƔ¯ÃƅÃƈ ÁƔ¯Š ƌƔƅÃ
Á§¯ÃŬƅ§
6
½Ardeeba Ab-Garin (½Iree-
diiba), beyond Maiurno
(i.e., south of Maiurno). It
is registered on the map.
When the Europeans (Brit-
ish administration) opened
the chance for land registra-
tion, Shaikh MuÝammad
Toom, the son of Shaikh
¿alÝa, registered it. I think
that it was the only chance
opened for land registration
in the Sudan. They consid-
ered it a mistake to allow
individuals to register (i.e.,
to own) such large amounts
of land. He (Shaikh
MuÝammad Toom) regis-
tered it in two blocks: Fal-
laata Block and Wad
Haashim Block.
Q: You have said that your
relatives came from North
Africa. How did they then
arrive to this area?
When Granada (Ghurnaaa
– in Andalusia) fell (in
1505)…7 Of course, the fall
of Granada coincided with
the emergence of the Funj
Sultanate. We are among
the families that appeared
here following the fall of
Granada. Our family mi-
grated and came to this
area; the Øaaj a-¿aahirs
(i.e., Øaaj a-¿aahir, his fa-
ther and his grandfather)
were all born here (in the
7
Granada was under Muslim (Moorish) rule for almost eight centuries before being recaptured
by Spanish Christian forces in 1492 (i.e., somewhat sooner than this informant thinks).
5 Old Fulani in the Sennar Area (Sudan)
LAGHAAYIT ½!RDEEBA !B
'ARIN  WARA -AAYIRNO
-USAJJALA ĪI KHARIIA
,AMMA FATAÝO T TASJIIL ¯ AL
KHAWAAJAAT ¯ SAJJALAA SH
3HEEKH -UÝAMMAD 4OOM
WAD ASH 3HEEKH ¿ALÝA
!µINNAA L FUR†A L WAÝIIDA
L ÝA†AL LE T TASJIIL Ī
S 3UUDAAN "I½TABIRUUHA
ZEY GHALA KIDA KEEF
YISMIÝU LE AFRAAD YISAJJILU
ARAA•I BE L KIMMIIYYAAT DI
3AJJALAA SH 3HEEKH
-UÝAMMAD 4OOM BE
MARBUU½EEN Ī MARBUU½
&ALLAATA WA MARBUU½ 7AD
(AASHIM
,AMMA SAGAAT 'HURNAAA
Ī L !NDALUS ½AAM  ¨
¿ABA½AN SUGU 'HURNAAA
YAAHU µUHUUR -AMLAKAT AL
&UUNJ!NIÝNAMINAL ¢USAR
Aµ µAHARAT HINA MA½A
SUGUU'HURNAAA(AAJARAT
WAJAATAL MANIGADINAAS
AL ØAAJ A ¿AAHIR DEEL
MAWLUUDIIN KULLAHUM HINA
9A½NI IZA KAAN MAWLUUD
ÝAWAALIALFWUSUBU½MIYYA 
ABUUHU WA JIDDU
MAWJUUDIIN Ī L MANIGA DI
ÃƊ±Ɣŕƈ §±Ã žÁ±Ɓ ¨£ řŗƔ¯±ŷ
§Ãţśž ŕƈƅ ř·Ɣ±Ŧ Ɠž řƆŠŬƈ
ŕƎƆŠŬôªŕŠ§ÃŦƅ§ô¿ƔŠŬśƅ§
ťƔŮƅ§ ¯Ã ÀÃś ¯ƈţƈ ťƔŮƅ§
©¯ƔţÃƅ§ ř۱ſƅ§ ŕƎƊ¸£ řţƆ·
Á§¯ÃŬƅ§ Ɠž¿ƔŠŬśƆƅ¿Űţƅ§
¼ƔƄž§¯Ƅř·ƆŻŲŕƍñŗśŸŗ
ƓŲ§±£ §ÃƆŠŬƔ ¯§±žƗ §ÃţƈŬƔ
ťƔŮƅ§ ŕƎƆŠŬ ů ªŕƔƈƄƅŕŗ
¹Ãŗ±ƈƓžÁƔŷÃŗ±ƈŗÀÃś¯ƈţƈ
ÀŮŕƍ¯Ã¹Ãŗ±ƈÃřśƜž
ÁƔƔ੠¿Ɣ¯ ÀƄƆƍ£ ªƆƁ ³
¼ƔƄ ¨Ɣ· ŸŕƔƂƔ±ž¥ ¿ŕƈŮ Áƈ
ůřƂ·Ɗƈƅ§§ÃƆŰÃ
Ɠž ř·ŕƊ±Ż ª·ƂŬ ŕƈƅ
… 1505 Àŕŷ ³ƅ¯ƊƗ§
ÃƍŕƔ ř·ŕƊ±Ż ·ÃƂŬ ÆŕŸŗ·
ÁţƊ£ şƊÃſƅ§ řƄƆƈƈ ±ÃƎ¸
Ŷƈ ŕƊƍ ª±Ǝ¸ƅ§ ©±ŬƗ§ Áƈ
ªŕŠÃª±Šŕƍř·ŕƊ±Ż·ÃƂŬ
¬ŕţƅ§ ³ŕƊ žÅ¯ řƂ·Ɗƈƅ§
ŕƊƍÀƎƆƄÁƔ¯ÃƅÃƈ¿Ɣ¯±ƍŕ·ƅ§
¼ƅ£Ɠƅ§Ãţ¯ÃƅÃƈÁŕƄ§°¥ƓƊŸƔ
ÁƔ¯ÃŠÃƈ Ƌ¯ŠÃ ƋÃŗ£ žřƔƈŸŗŬÃ
řƔ§¯ŗ Áƈ ů řƂ·Ɗƈƅ§ Ɠž
řŷŕśŗ©±ŬƗ§Ŷƈ§ÃƂśƅ§ťƔ±ŕśƅ§
ÀƎƔ£±§¯ÆŕŸŗ·žÀƍřţƆ·ťƔŮƅ§
¿ŕƈŮƅ§ Áƈ ÁƔƈ¯ŕƁ ÀƎƊ¥ žÀƍ
Q: This means that he řƆŰƋ¯ƊŷŕƈŕƍŕƊŸƈƓƊŸƔ³
(Shaikh Wad-Haashim) řśƜſƅŕŗ
does/did not have any
(kinship) relation with the
Fallaata (i.e., Fulani)!

Yes, (he was not related to ,A HINAAKAJ JADDAL ¢A½LAA ÁƈƋÃŗ£ŸƑƆŷƗ§¯Šƅ§¾ŕƊƍžƛ

Fulani people) at his grand- ABUUHUMINASH 3HANAAGII řśƜſƅ§Áƈƌƈ£Ã·ƔƁŕƊŮƅ§
father’s level; Shaikh Wad- WAUMMUMINAL &ALLAATA
Haashim’s father was from
the Shanaagii and his
mother from the Fallaata
(Fulani).

Q: You have said that the ¬ŕţÅ£ Ƌï£şƊÃſƅ§§ÃśƆƁ³

Funj did give land to Øaaj ¶±£Ƌï£ƌƔƅŸ¶±£ ±ƍŕ·ƅ§
a-¿Aahir. Why did they
give him land?

There is a popular story, &IGI††AKIDASHA½BIYYA!L žşƊÃſƅ§ řƔŗŸŮ §¯Ƅ řŰƁ Ɠž

which says that the Funj
(Sultan) molested Øaaj a-
¿aahir, regarding him as a
stranger. Therefore, Øaaj
a-¿Aahir instigated the
Suleimanian ants against
him (using supernatural
powers).6 In order to ap-
pease his anger and gain his
favour, they (i.e., the Funj)
gave him land in the
proximity of their capital
(Sennar).
&UUNJ  BE I½TIBAARU ZOOL
GHARIIB  ÝA†AL LEEHU KIDA
NOO½MINAL ISTIFZAAZ3ALLA
½ALEEHUM AN NAML AS
3ILEEMAANI JARRA ½ALEEHUM
SHI KIDA  GARA LEEHUM &I
N NIHAAYA ÝAAWALO
YIRA••UUHUYA½NI!DDOOHU
ARI•GARIIBAMIN½AA†IMATUM
¿Űţ ž¨Ɣ±Ż ¿Ã² Ƌ±ŕŗśŷŕŗ
ž²§²ſśŬƛ§ Áƈ ¹ÃƊ §¯Ƅ ƌƔƅ
žƓƊŕƈƔƆŬƅ§ ¿ƈƊƅ§ ÀƎƔƆŷ ·ČƆŬ
ÀƎƔƅ§±Ɓž§¯ƄƓŮÀƎƔƆŷ±Š
ƋÃčŲ±Ɣ §ÃƅÃŕţ řƔŕƎƊƅ§ Ɠž
Áƈ řŗƔ±Ɓ ¶±£ Ƌï£ ƓƊŸƔ
ÀƎśƈŰŕŷ

Q: Have you heard where Áƈ §¯ŗśŗ ř·§Ãƅ§ ªŸƈŬ ³

this land begins and where ÁƔÃƓƅÁƔÃ
it ends?

The land extends from the !L WAAA TABDA MIN MA†NA½ ŶƊŰƈ Áƈ §¯ŗś ř·§Ãƅ§
textile factory of Sennar to AN NASIIJ BITAA½ 3INNAAR DA řƔŕżƅ §¯ ±ŕƊŬ ¹ŕśŗ şƔŬƊƅ§

6
The expression ‘Suleimanian ants’ refers to the Prophet Suleimaan (Salomon) and to the
fact that he is attributed great wisdom and strong supernatural powers in Islamic tradition.
According to the latter tradition, these supernatural powers, which were bestowed upon
him by Allah, include the ability to talk to ants.

,QWHUYLHZ+DDVKLP<Dত\D½$EGDOIDঌLLO 4
woman) called Øaliima, the
mother of Shaikh
MuÝammad Toom (himself
a son of Shaikh ¿alÝa). The
Shaikh ¿alÝas crossed to
the eastern side of the
(Blue) Nile and the Øaaj a-
¿Aahirs (i.e., Øaaj a-¿aahir
and his family) remained
on the western side in a vil-
lage that Øaaj a-¿Aahir had
established under the name
of ‘al-FiteeÝ’. Their grave-
yard was in Maiurno. It was
Øaaj a-¿aahir who found-
ed al-FiteeÝ and Shaikh
Wad-Haashim changed its
name into ‘Wad Haashim’.
Q: Do you know from which
tribe Shaikh Wad-Haashim
is/was?
Same as Øaaj a-¿Aahir. Ac-
cording to the information I
got, this lineage (i.e., group)
came (to Sudan) via the
Libyan Desert; there is
even one of its branches
which stayed there (in the
Libyan Desert). Shaikh
Wad-Haashim was not born
in this area; he was born in
Wad al-½Asha in the Gezira.
His mother was from the
Masallamiyya5 tribe and his
father was from the
Shanaagii (Mauritanians).
5
It is often said that a branch of the Masallamiyya (Arab) tribe descends from a Fulani man.
3 Old Fulani in the Sennar Area (Sudan)
BIGO SAAKNIIN HINA  AWLAAD ÀŮŕƍ¯ÃƅŢƔśſƅ§
AL ØAAJA ¿AAHIR AL LIHIYA
L &ITEEÝ DI  WA -AAYIRNO
BIGAT AL MAQAABIR
BITAA½ATUM ØAAJ A ¿AAHIR
HUAL LIASSASAL &ITEEÝ WA
3HEEKH 7AD HAASHIM
ÝAWWAL AL &ITEEÝ LE 7AD
HAASHIM
©±Ƅž ¾¯Ɗŷ ÀŮŕƍ¯Ã ťƔŮ ³
ÃƊŮƌśƆƔŗƁ
"E NAFS A† †ILA BITAA½AT AL ¬ŕţƅ§ řŷŕśŗ řƆŰƅ§ ³ſƊŗ
ØAAJ A ¿AAHIR 7A ªŕŠ ů řƅƜŬƅ§Ã ±ƍŕ·ƅ§
S SULAALA DI JAAT ½AN ARIIG žřƔŗƔƆƅ§ ¡§±ţŰƅ§ ½Ɣ±· Áŷ
A† –AHRAA¢AL ,IIBIYYA ½ALA ŕƊ£ƓƆƅ§ªŕƈÃƆŸƈƅ§¨ŬţƑƆŷ
ÝASAB AL MA½LUUMAAT AL LI ¯ŸƁŕƎƊƈ¹±žƓžƑśţžŕƎśƔƂƅ
ANA LIGITAA ÝATTA Ī FARI½ ¯ÃƅÃƈŕƈÀŮŕƍ¯ÃťƔŮƅ§¾ŕƊƍ
MINNAA GA½AD HINAAK !SH ¯ÃƓž¯ÃƅÃƈžÅ¯řƂ·Ɗƈƅ§Ɠž
3HEEKH7AD HAASHIMMAA řƆƔŗƁÁƈƌƈ£©±Ɣ²Šƅ§ƓžŕŮŸƅ§
MAWLUUD Ī L MANIGA DI  ·ƔƁŕƊŮƅ§ÁƈƋÃŗ£ÃřƔƈƆŬƈƅ§
MAWLUUD ĪI 7AD AL ½!SHA
Ī J *AZIIRA 5MMU MIN
GABIILAT AL -ASALLAMIYYA
WA ABUUHU MIN ASH
3HANAAGII
had been buried in Old Sen-
nar, but he himself was bur-
ied in Maiurno3 and his
WRPE ZDV LGHQWL¿HG +H
came to this area during the
reign of Makk aj-JaÝmaan,
the Makk4 of the Funj. A fa-
mous story (problem) oc-
curred between him and the
Makk. I think that he (Øaaj
a-¿aahir) was responsible
for the religious (Islamic)
education; therefore, they
rewarded him by register-
ing land for him. The Funj
registered the land for him
on a piece of leather and
signed it; it is still there.
ĪI -AAYIRNO  WA BAYYANO ŕƍÃƆŠŬ§ÃƈŕƁ¶±£ƓŗƋÞŕƄž
L GABUR BITAA½U (U JA ¯ƆŠƅ§ÁƈřŸ·ƁƓžşƊÃſƅ§ƌƔƅ
L MANIGADILIGAL -AKKAJ ©¯ÃŠÃƈžŕƎƔƆŷ§ÃŲƈÃ
*AÝMAAN  -AKK AL &UUNJ
!L MUHIM ÝA†ALAT LEEHU
MA½AAHU GI††A KIDA
MASHHUURA +AAN AµINNU
MUTWALLI T TA½LIIM AD DIINI
FA KAAFOOHU BEE ARI•
'AAMO SAJJALOOHA LEEHU
L &UUNJ ĪI GIA½A MIN AJ
JILID WA MA•O ½ALEEHA
MAWJUUDA

Q: What is/was ØAAJ A ÃƊŮƌśƆ۱ƍŕ·ƅ§¬ŕţà ³

¿AAHIR´S relation with řţƆ·ťƔŮƅŕŗ
Shaikh ¿alÝa?

His relation with Shaikh –ILATU BE SH 3HEEKH ¿ALÝA  ¬ŕţƅ§ žřţƆ· ťƔŮƅŕŗ ƌśƆŰ
¿alÝa was as follows: Øaaj AL ØAAJ A ¿AAHIR ťƔŮƅ§ řƈŷ ¬Ã²śƈ ±ƍŕ·ƅ§
a-¿aahir was married to MUTZAWWIJ ½AMMAT ASH ¿ŠŬŕƈƅřƔƆۧÃƅ§ƓžřţƆ·
Shaikh ¿alÝa’s maternal 3HEEKH¿ALÝAĪL 7AA†LIYYA Áƈ ÀƎƁŕŬ ƌśŷŕśŗ ¶±Ɨ§
aunt in al-Waa†liyya. When ,AMMA SAJJAL AL ¢ARI• ů řƂ·Ɗƈƅ§ ÀƎŗ੠řƔƆۧÃƅ§
Øaaj a-¿Aahir had the land BITAA½TU SAAGUM MIN AL ƌśƈŷ ªŗ ¬Ã²ś§ řţƆ· ťƔŮƅ§
registered for him, he 7AA†LIYYA JAABUM AL À£žřƈƔƆţž ±ƍŕ·ƅ§¬ŕţªŗ
brought the Shaikh ¿alÝas MANIGA DI !SH 3HEEKH ťƔŮƅ§ ³ŕƊ ÀÃś ¯ƈţƈ ťƔŮƅ§
(i.e., Shaikh ¿alÝa and his ¿ALÝA ITZAWWAJ BITT ¿Ɣ¯Ã ½±Ůƅŕŗ §Ã±ŗŷ řţƆ·
brothers) to this area. ½AMMATU BITT ØAAJ A ¬ŕţƅ§ ¯ƛã žŕƊƍ ÁƔƊƄŕŬ §ÃƂŗ
Shaikh ¿alÝa then got mar- ¿AAHIR ØALIIMA UMMASH žÅ¯ŢƔśſƅ§ƓƍƓƆƅ§ž±ƍŕ·ƅ§
ried to a daughter of his ma- 3HEEKH -UÝAMMAD 4OOM ÀƎśŷŕśŗ ±ŗŕƂƈƅ§ ªƂŗ ÃƊ±ƔŕƈÃ
ternal aunt (i.e., a daughter .AAS ASH 3HEEKH ¿ALÝA ³Ŭ£ ƓƆƅ§ Ãƍ ±ƍŕ·ƅ§ ¬ŕţ
of Øaaj a-¿Aahir), (a ½ABAROBESH SHARIGWADEEL ¿Ãţ
Č ÀŮŕƍ¯Ã ťƔŮà žŢƔśſƅ§
3
The graveyard in which Øaaj a-¿aahir was buried existed before the establishment of Maiurno
town (1906). The Maiurno people continued burying their dead in this graveyard, but now it
has become too full; at present, the dead are only buried in it from time to time.
4
‘Makk’ is here used as a synonym of ‘Sultan’. As will become clear below, the informant dates
the birth of Øaaj a-¿aahir to around 1700, ca. a century before the fall of the Funj Sultanate
and its conquest by forces of MuÝammad ½Ali Pasha, the Ottoman Turkish ruler of Egypt
(1821).

,QWHUYLHZ+DDVKLP<Dত\D½$EGDOIDঌLLO 2
 INTERVIEW:
(!!3()-9!Ø9!½!"$!,&!¥)),
AGE AND PLACE OF BIRTH OF THE INTERVIEWEE:
60 years, born in Øillat Ismaa½iil
DATE AND PLACE OF THE INTERVIEW:
*UNE Øillat Ismaa½iil

Q: We heard that this vil- řƆţ řƆţƅ§ ƌƊ¥ ŕƊŸƈŬ ³

lage (ØILLAT )SMAA½IIL  WAS Áƈ¯ţ§ÃŕƎŬŬ£ů ¿ƔŷŕƈŬ¥
founded by one of ØAAJ A ¬ŕţƅ§ƌƊ§Ãǔ ±ƍŕ·ƅ§¬ŕţƅ§¯ŕſţ£
¿AAHIR´S GRANDCHILDREN1 ƓŲ§±£ Ƌ¯Ɗŷ ÁŕƄ ±ƍŕ·ƅ§
AND THAT ØAAJ A ¿AAHIR ůƄ ů řƂ·Ɗƈƅ§ Ɠž řŸŬ§Ã
HADALARGEAMOUNTOFLAND ƌŦƔ±ŕśÁŷÃƌƊŷŕƊŝ¯ţ
in this area. Please, tell us
ABOUTHIMANDHISHISTORY

HAASHIM ÀŮŕƍ
Øaaj a-¿aahir was one of !L ØAAJ A ¿AAHIR MIN ASH ªŕƔŰŦŮƅ§Áƈ±ƍŕ·ƅ§¬ŕţƅ§
WKH JUHDW ¿JXUHV LQ WKH KLV- SHAKH†IYYAAT AL ½AµIIMA ĪI řƂ·Ɗƈƅ§ ťƔ±ŕś Ɠž řƈƔ¸Ÿƅ§
tory of this area. I am one TAARIIKH L MANIGA DI !NA Ƌ¯ŕſţ£ Áƈ ¯ţ§Ã ŕƊ£ ů
of his descendants. There WAAÝID MIN AÝFAADU &I ¿Ãţ ¿§ÃƁƗ§ Ɠž ¨±ŕŲś Ɠž
are contradictions on his TA•AARUB Ī L AQWAAL ÝAWL ÀƍïÃƔ§Ãŷ²ƊƔ³ŕƊƓžƌƆŰ£
ethnic origin. People tend A†LU &I NAAS YINZA½U ©±ŬōƄ ÁţƊà žŕƔƂƔ±ž¥ ¨±Ż
to relate him to West Africa, YIWADDUUHUM 'HARB ƋÃŗ£±ƍŕ·ƅ§¬ŕţƅ§Å£± ŕƊ¯Ɗŷ
but we, as a family, have a )FRIIQIYA WANIÝNAKA¢USRA řśƜſƅ§Áƈƌƈ£Ã ·ƔƁŕƊŮƅ§Áƈ
different opinion. To us, ½INDANA RA¢Y !L ØAAJ A řƔƆۧÃƅ§ řƂ·Ɗƈ Áƈ ÅŕŠ
Øaaj a-¿Aahir’s father was ¿AAHIR ABUUHU MIN ASH Ƌ¯Ã¯ŠžřƈƔ¯Ƃƅ§±ŕƊŬƓž´ŕŷÃ
from the Shanaagii (Mau- 3HANAAGII WA UMMU MIN ÁƄƅžřƈƔ¯Ƃƅ§±ŕƊŬƓžÁƔƊÞ¯ƈ
ritanians)2 and his mother AL &ALLAATA *AAYI MIN §ÃƊČƔŗžÃƊ±ƔŕƈƓžŕƊƍÁÞ¯ƈÃƍ
was from the Fallaata (i.e., MANIGAT AL 7AA†LIYYA  WA řƂ·Ɗƈƅ§ ੠Ãƍ ƌŷŕśŗ ±ŗƂƅ§
Fulani). He came from the ½AASHĪI3INNAARAL GADIIMA  ¾ƈ žÁŕƈţŠƅ§ ¾ƈƅ§ ƑƂƅ ů
area of al-Waa†liyya (in the JUDUUDU MADFUUNIIN ĪI ƌƔƅ ªƆŰţ ÀƎƈƅ§ şƊÃſƅ§
Gezira) and lived in Old 3INNAAR AL GADIIMA  LAAKIN ÁŕƄ »©±ÃƎŮƈ §¯Ƅ řŰƁ ƋŕŸƈ
Sennar. His grandfathers HU;HUWA=MADFUUNHINA žƓƊƔ¯ƅ§ ÀƔƆŸśƅ§ ƓƅÃśƈ ƌƊ¸£
1
4HETERM‘GRANDCHILDREN’ISHEREUSEDLOOSELYTOREFERTOFURTHERDESCENDANTSOFØaaj a-¿aahir
2
On July 15, 2012, I conducted a group interview in Øillat Ismaa½iil with descendants of Øaaj
a-¿aahir, including the informant (Haashim) and his father. In that interview, one of Øaaj
a-¿ahir descendants (½Abdulgaadir al-Yasa½ Baabikir Ilyaas al-Øaaj a-¿aahir) asserted that
his great grandfather (i.e., Øaaj a-¿aahir) was a Fulani; the informant (Haashim) kept silent
and did not make any attempt to bring forward his own view about Øaaj a-¿aahir being of
‘Shanaagii’/North African origin.

1 Old Fulani in the Sennar Area (Sudan)

 ‫مالحظات أولية‪:‬‬
‫▫لقد لعب الوجود المبكر لقريتي ود هاشم والشيخ طلحة‪ ،‬كمركزين للنشاط الصوفي‬
‫‪8‬‬
‫وتعلم القرآن‪ ،‬دو اًر كبي اًر في هجرات الفوالنيين إلى هذه المنطقة‪.‬‬
‫▫األقاليم التي أتى قدامى الفوالنيين منها مباشرة هي دارفور وكردفان والجزيرة‬
‫(المروية)‪ .‬وعند سؤالهم عن األقاليم األبعد التي هاجر منها أسالفهم‪ ،‬فكلهم‬
‫يذكرون شمال إفريقيا‪ ،‬باألخص تونس‪ ،‬دون اإلشارة من قريب أو بعيد إلى غرب‬
‫إفريقيا‪.‬‬
‫▫أعداد كبيرة من األسر في هذه المجموعة شاركت في الحركة المهدية أوالً ثم‬
‫توجهت إلى هذه المنطقة مباشرة بعد معركة كرري (‪ )1897‬التي بها "خربت‬
‫المهدية"‪ ،‬أي انتهت‪.‬‬
‫▫معظم الفوالنيين األنصار قد توجَّه إلى هذه المنطقة لواحد أو أكثر من األسباب‬
‫التالية (حسب إفاداتهم)‪:‬‬
‫أ) إن خليفة المهدي (أي الخليفة عبد اهلل) نصحهم بذلك‪.‬‬
‫ب)إن الشيخ محمد توم بن الشيخ طلحة‪ ،‬شيخ قرية الشيخ طلحة في ذلك الحين‪،‬‬
‫هو ابن عمهم (في القبيلة)‪ ،‬أي إنه فوالني مثلهم على حد قولهم‪ ،‬وقد أرسل‬
‫يدعوهم لالنضمام إليه‪.‬‬
‫ج) تتمتع المنطقة بفرص جاذبة للرعى والزراعة‪.‬‬
‫د)إن قرية الشيخ طلحة مكان آمن‪ ،‬حيث لم يتمكن اإلنجليز من الوصول إليها‪،‬‬
‫ولم يحدث فيها أي نوع من العنف المصاحب لدخول االستعمار‪.‬‬
‫▫يميل قدامى الفوالنيين إلى السكوت عن هويتهم اإلثنية‪ ،‬وقد قرر بعض منهم سلف ًا‬
‫تبني هوية (عربية) جديدة‪.‬‬

‫‪   8‬لقد جذبت هاتان القريتان‪ ،‬باعتبارهما مركزين للنشاط الصوفي‪ ،‬أيضاً مجموعات كبيرة من الوافدين‬
‫من مختلف اإلثنيات ومختلف أنحاء السودان‪ ،‬منهم العرب ومنهم غير العرب‪ ،‬ومن لم يسكن فيهما‬
‫سكن حولهما‪.‬‬

‫مقدمة‬ ‫‪08‬‬
 ‫بل هي من الصليحاب‪ ،‬وهو فرع من قبيلة المبا (البرقو)؛ وثانياً‪ ،‬لقد ولد في السوكى‬
‫ونشأ فيها في الوسط االجتماعي لقدامى الفوالنيين‪ ،‬وبالتالي لم يكتسب شيئاً من هوية‬
‫فوالنيي ما بعد المهدية‪ ،‬كما لم يتحدث اللغة الفوالنية (فلفلدي)‪ .‬في هذه الحالة‪ ،‬فإنه‬
‫عملياً أقرب إلى قدامى الفوالنيين من فوالنيي ما بعد المهدية الذين ينتمي إليهم والده‪.‬‬

‫أما األشخاص الذين أجريت معهم مقابالت في أمدرمان فهم‪:‬‬

‫▫محمد األمين حسن إبراهيم‪ ،‬معتمد السوكي (في ذلك الحين)‪ :‬ولد في مايرنو‪ ،‬وبذلك‬
‫فهو من فوالنيي ما بعد المهدية‪ .‬رغم أنه كان مضيفي طيلة فترة إقامتي بالسوكي‬
‫للعمل الميداني‪ ،‬ورغم أنه كان المنسق لكل اجتماعاتي مع األشخاص والمجموعات‬
‫التي أجريت معها المقابالت باعتباره المسئول السياسى والتنفيذي األول في محلية‬
‫السوكي وأكثر إحاطة باألحوال االجتماعية بالمحلية بطولها وعرضها‪ ،‬باألخص‬
‫فيما يتصل بالفوالنيين وعالقاتهم وتفاعلهم مع المجموعات اإلثنية األخرى‪ ،‬إال أننى‬
‫لم انتبه إلى أهمية إجراء مقابلة معه إال مؤخ اًر‪ .‬عليه‪ ،‬تمت المقابلة معه في إحدى‬
‫رحالته المنتظمة إلى أمدرمان‪ ،‬حيث تقيم إحدى زوجاته الثالث‪.‬‬
‫▫كامل عبدالرحمن الشيخ محمد أبوكومة‪ ،‬و بله الطاهر محمد سالم‪ :‬كالهما من‬
‫قرية ود هاشم (عرب) ولكنهما مستقران في أمدرمان في حي سكني (حي الشقلة)‬
‫يضم عدداً كبي اًر من أهالي ود هاشم‪ .‬كالهما مرتبط ارتباطاً وثيقاً بقريته‪ ،‬يقومان‬
‫بزيارات منتظمة إليها في مختلف المناسبات‪ ،‬ال سيما األعياد والوفيات‪ .‬ينتمى بله‬
‫الطاهر إلى مجموعة قدامى الفوالنيين بود هاشم‪ ،‬أما كامل عبدالرحمن فهو من‬
‫مجموعة الدناقلة المستقرين بهذه القرية‪ ،‬ترجع صلته بهذا البحث إلى واقع أن جده‬
‫أبوكومة هو الذي خلَف الشيخ ودهاشم في سجادته‪ ،‬حيث أن الشيخ ودهاشم لم‬
‫يخلِّف ذرية‪ ،‬وأن الشيخ أبوكومة قد أفنى عمره في خدمته‪ .‬لذلك أوصى قبيل وفاته‬
‫بأن تؤول السجادة إلى الشيخ أبوكومة‪ ،‬ومن ثم تواصلت الخالفة في أسرته إلى‬
‫يومنا هذا‪ 5.‬وكامل عبدالرحمن هو الشيخ الحالي للسجادة‪ ،‬وبالتالي الزعيم الروحي‬
‫لمجتمع ود هاشم‪.‬‬
‫▫العمدة يعقوب آدم يعقوب‪ :‬هو عمدة عمودية في منطقة تلس (جنوب دارفور) يقع‬
‫في إدارتها جزء من الفالتة ِس ِندقَة‪ 6،‬ويمتلك كذلك من ًزال في أمدرمان‪ ،‬تم فيه إجراء‬
‫المقابلة بحضور مجموعة من ِس ِندقَة دافور‪ 7.‬واتضح من خالل هذه المقابلة أن‬
‫بعض األفراد من هذه المجموعة لهم صلة قربى مع مجموعة السندقة المستقرة في‬
‫منطقة سنار‪ .‬تجدر اإلشارة إلى أن السندقة في منطقة سنار قد انقسموا مؤخ اًُر إلى‬
‫مجموعتين متناحرتين إثر خالف حول هويتهم اإلثنية‪ :‬مجموعة قررت التخلي عن‬
‫وتبني هوية عربية (حسيناب)‪ ،‬وأخرى تصر على التمسك بهويتها‬ ‫الهوية الفوالنية ِّ‬
‫الفوالنية األصلية وعدم الزحزحة عنها قيد أنملة‪ ،‬رغم أن أفرادها – مثل أفراد‬
‫المجموعة األولى – أيضاً ال يتحدثون اللغة الفوالنية‪ .‬الغريب في األمر‪ ،‬أن هاتين‬
‫المجموعتين يقودهما شقيقان‪ ،‬كل منهما يتزعم إحداهما‪.‬‬

‫‪5‬هذه حالة فريدة في تاريخ الصوفية في السودان انتقلت فيها "السجادة" (ومن ثم البركة) إلى أسرة‬
‫ليست لها صلة رحم مع أسرة الشيخ المؤسس للطريقة في المنطقة‪.‬‬
‫‪  6‬هذا‪ ،‬علماً بأن الفالتة سندقة في منطقة تلس (جنوب دارفور) لهم عمودية قائمة بذاتها تحت إدارة‬
‫العمدة إبراهيم يونس‪.‬‬
‫‪7‬الفالتة سندقة في دارفور هم فرع من الفالتة إيسوجي‪/‬عيسوجي (يتحدثون باللغة الفوالنية)‪ ،‬وهو‬
‫أكبر فرع في قسم الفالتة إيبا (في مقابل إيكا – ال يتحدثون اللغة)‪ .‬كل السندقة الذين أجريت معهم‬
‫المقابلة بمنزل العمدة يعقوب آدم يعقوب بأمدرمان (أبريل ‪ )2013‬هم من المتحدثين باللغة الفوالنية‪.‬‬

‫‪07‬‬ ‫)‪Old Fulani in the Sennar Area (Sudan‬‬

 ‫نيجيريا ومن أماكن أخرى متفرقة في غرب إفريقيا (السنغال‪ ،‬مالي‪ ،‬بوركينا فاسو‪،‬‬
‫النيجر‪ ،‬الكمرون‪ ،‬إلخ)‪ .‬وهؤالء يتركزون في مدينة مايرنو الحالية الواقعة على الضفة‬
‫الغربية للنيل األزرق على بعد ‪ 15‬كيلومت اًر جنوبي سنار‪ ،‬إضافة إلى قرى أخرى‬
‫ُنشئت على ضفتي النيل األزرق جنوباً في اتجاه الروصيرص‬ ‫تفرعت من مايرنو وأ ِ‬
‫والدمازين‪ ،‬وعلى نهري الدندر والرهد‪ .‬على عكس قدامى الفوالنيين‪ ،‬فإن هؤالء ما‬
‫‪3‬‬

‫زالوا محتفظين لحد كبير بالثقافة الفوالنية من عادات وتقاليد‪ ،‬وما زال أغلبهم يتحدث‬
‫اللغة الفوالنية (جنباً إلى جنب مع اللغة العربية)‪ ،‬غير أن المؤثرات الثقافية العربية‬
‫السودانية أخذت تسيطر فيهم بخطى متسارعة‪.‬‬
‫لقد دفعتني أوضاع هذين القسمين من الفوالنيين بمنطقة سنار (أي قدامى الفوالنيين‬
‫وفوالنيو ما بعد المهدية)‪ ،‬إلى السعي إلى دراستهما من حيث تاريخ الهجرة إلى‬
‫المنطقة‪ ،‬وسبل كسب العيش‪ ،‬واإلسهام في التنمية االقتصادية (باعتبار أفرادهما رعاة‬
‫وزراعاً)‪ ،‬والمشاكل المتعلقة بالهوية (بالنسبة للقسم الثاني على وجه الخصوص)‪ ،‬إلى‬
‫جانب التداخل والتفاعل والتعايش مع القبائل األخرى والمجتمعات المجاورة‪ ،‬ومن ثم‬
‫درجة االندماج فيها‪.‬‬
‫على أية حال‪ ،‬لقد نال فوالنيو ما بعد المهدية القاطنون في منطقة سنار حظاً واف اًر‬
‫في البحث والنشر‪ .‬فقد قمنا – بروفسير‪/‬غونتر شلي وشخصي – في العشرين‬
‫مقدر من المادة البحثية حولهم‪ ،‬وذلك في إطار مشروع‬ ‫كم ٍ‬‫عاماً الماضية بجمع ٍ‬
‫كان يضطلع به معهد ماكس بالنك لألنثربولوجيا االجتماعية (ألمانيا) تحت عنوان‬
‫"اإلثنية في سياق جديد"‪ ،‬وما زال جزء من هذه المادة في مرحلة التحليل واإلعداد‬
‫للنشر‪ 4.‬على عكس ذلك‪ ،‬فإن القسم األول منهم‪ ،‬أي قدامى الفوالنيين‪ ،‬لم يتم‬
‫التطرق إليه بصورة جادة؛ فكل ما جاء حولهم في البحوث والكتب عبارة عن‬
‫شذرات هنا وهناك‪ .‬لذلك رأيت أن أركز في هذا المجلد على هذا القسم دون‬
‫سواه‪.‬‬
‫مطولة أجريتها‬
‫َّ‬ ‫مقابالت‬ ‫من‬ ‫اقتطاعها‬ ‫تم‬ ‫المجلد‬ ‫هذا‬ ‫في‬ ‫أعرضها‬ ‫التي‬ ‫المادة‬ ‫إن‬
‫في إطار مشروع "الرعي في تفاعل مع سبل أخرى الستخدام األرض في منطقة‬
‫النيل األزرق بالسودان" الذي يموله معهد ماكس بالنك المذكور أعاله ويرأسه (أي‬
‫المشروع) البروفسير‪/‬غونتر شلي‪ ،‬مدير هذا المعهد‪ .‬وقد تم جمع هذه المادة خالل‬
‫ثالث رحالت ميدانية في المنطقة موضوع الدراسة‪ ،‬وذلك في يونيو ‪ ،2011‬ويناير‬
‫‪ ،2013‬ومارس ‪ .2013‬هذا إضافة إلى ثالث مقابالت أخرى أجريت بأمدرمان في‬
‫فبراير ‪ ،2012‬ويوليو ‪ ،2012‬وأبريل ‪ .2013‬وتشمل األماكن التي جمعت فيها المادة‬
‫ر كوع النحل (حوالي ‪7‬‬ ‫كال من مدينة السوكى وقرية تري ا‬ ‫في المنطقة قيد الدراسة ً‬
‫كيلومت اًر غربي السوكى)‪ ،‬وحلة إسماعيل (حوالي ‪ 8‬كيلومت اًر جنوبي سنار) وقرية‬
‫المرفع (حوالي ‪ 10‬كيلومت اًر جنوبي مايرنو) (انظر الخارطة في صفحة ‪.)vi‬‬
‫باستثناء عمر محمد قدس عبداهلل‪ ،‬فإن كل الشخصيات التي أجريت معها المقابالت‬
‫تنتمى إلى قدامى الفوالنيين‪ .‬أما عمر قدس فله وضع خاص؛ فقد قدم والده من منطقة‬
‫صكتو – وهي نفس المنطقة التي تحركت منها هجرة الطاهر‪/‬ميورنو – ووصل إلى‬
‫السوكي تحت حماية السلطان ميورنو‪ .‬ولكن رغم ذلك ال يمكن تصنيف عمر في‬
‫فوالنيي ما بعد المهدية بهذه المنطقة‪ ،‬وذلك ألنه‪ :‬أوالً‪ ،‬لم تكن والدته من الفوالنيين‪،‬‬

‫‪  3‬لمزيد من المعلومات حول هذه القرى والظروف االجتماعية السياسية التي أدت لتأسيسها‪ ،‬انظر‬
‫(‪.Abu-Manga (2007‬‬
‫ونشر جزء منها إليكترونياً (‪Schlee 2013‬؛ انظر‬
‫   ُجمعت هذه المادة خالل العامين ‪ 1996‬و ‪ُ 1998‬‬
‫‪4‬‬

‫أيضاً ‪ Schlee 2000‬و ‪.)Schlee & Abu-Manga 2017‬‬

‫مقدمة‬ ‫‪06‬‬
 ‫مقدمة‬
‫األمين أبومنقة‬

‫لقد بيَّنت في دراسات سابقة – وكذلك بيَّن باحثون آخرون‪ – 1‬أن منطقة سنار‬
‫بوسط السودان ظلت لعدة عقود خالل القرن التاسع عشر‪ ،‬بؤرة جذب واستقرار‬
‫لهجرات الفوالنيين‪ ،‬أتى بعضهم من مناطق متفرقة في كردفان ودارفور في حين‬
‫أن بعضهم قدم مباشرة من غرب إفريقيا‪ .‬ووفقاً للتقاليد السودانية واإلفريقية بصورة‬
‫عامة‪ ،‬تُميِّز كل مجموعة من هؤالء الفوالنيين نفسها باسم قبلي أو عشائري يرجع‬
‫إلى مؤسسها (مثل فالتة زروقاب‪ ،‬سندقة‪ ،‬أوالد عتمانة‪ ،‬إلخ) أو إلى الجهة التي‬
‫هاجرت منها (مثل فالتة صكتو‪ ،‬برنو‪ ،‬كاتسينا‪ ،‬إلخ)‪ .‬ويمكننا تصنيف مجموعات‬
‫الفوالنيين في منطقة سنار‪ ،‬بمختلف قبائلها وعشائرها‪ ،‬في قسمين رئيسيين استناداً‬
‫إلى تاريخ هجراتها ودرجة اندماجها في المجتمعات (العربية) المحلية‪ ،‬وهما‪:‬‬
‫(أ) قدامى الفوالنيين‪ ،‬و(ب) فوالنيو ما بعد المهدية‪.‬‬
‫يضم قسم قدامى الفوالنيين المجموعات أو األسر التي استقرت بهذه المنطقة قبل‬
‫قيام الدولة المهدية (‪ )1897–1885‬وتلك التي لحقت مباشرة بعد سقوط هذه الدولة‬
‫في أيدي االستعمار البريطانى‪ ،‬أي بعد معركة كرري عام ‪ .1897‬وهؤالء األخيرون‬
‫تحركوا في األساس من دارفور وكردفان لنصرة المهدي وكانوا في معيته إلى أمدرمان‬
‫أوًال ثم بعد ذلك إلى منطقة سنار بعد "خراب المهدية"‪ .‬ونسبة لالستقرار المبكر‬
‫لقدامى الفوالنيين في السودان وتداخلهم في المجموعات المحلية وتصاهرهم وتفاعلهم‬
‫معها‪ ،‬وغلبة الثقافة العربية فيهم‪ ،‬فقد فقدوا بمرور الزمن كل عناصر ثقافتهم الفوالنية‬
‫األصلية وتراثها وعاداتها‪ ،‬بما في ذلك اللغة الفوالنية نفسها‪ ،‬أي أصبحوا "عرباً" لساناً‬
‫وثقافة‪ .‬يتمثل الموطن األول لقدامى الفوالنيين بمنطقة سنار في قريتين يعتبران أقدم‬
‫قرى "الفالتة" (فالني) في المنطقة‪ ،‬وهما قرية ود هاشم‪ 2‬على بعد ‪ 12‬كيلومت اًر جنوبي‬
‫سنار على الضفة الغربية من النيل األزرق‪ ،‬وقرية الشيخ طلحة على الضفة الشرقية‬
‫للنهر قبالة ود هاشم (مع الميل قليالً نحو الجنوب)‪َّ .‬‬
‫تشكلت نواة هاتين القريتين من‬
‫قرية أخرى أسبق نشأت باسم الفتيح في العقود األخيرة لمملكة الفونج‪ ،‬وتحولت فيما‬
‫قليال وتغيَّر اسمها إلى ود هاشم‪ .‬وتكونت كل من قريتي ود هاشم‬ ‫بعد من موضعها ً‬
‫والشيخ طلحة وتطورتا على نمط القرى المركزية التي تميَّز بها عهد الفونج‪ ،‬دون سواه‬
‫ولي من أولياء اهلل‪ ،‬ينجذب‬
‫من العهود‪ ،‬أي قيام القرية حول "تقابة" رجل صالح أو ٍّ‬
‫إليها المريدون من كل حدب وصوب ومن مختلف القبائل‪ ،‬تذوب فيهم الفوارق القبلية‬
‫والطبقية‪ ،‬فيتعايشون ويتصاهرون ويتمازجون‪ ،‬وينشأ فيهم مجتمع مترابط ومؤدب‬
‫ومثالي‪ ،‬والؤه هلل ولشيخ الطريقة‪.‬‬
‫تفرعت من قرية الشيخ طلحة مجموعة من القرى األخرى المجاورة لها مثل مسرة‬
‫العجوز وحمدنا اهلل وعسالنقا‪ .‬واليوم تمثل مدينة السوكى (حوالي ‪ 40‬كيلومت اًر جنوب‬
‫شرق الشيخ طلحة) أكبر تجمع لقدامى الفوالنيين في المنطقة‪ ،‬وبها رئاسة المحلية‬
‫(محلية السوكى)‪.‬‬
‫أما فوالنيو ما بعد المهدية في المنطقة فهم جماعات هجرة الطاهر‪/‬ميورنو التي‬
‫وصلت في العقد األول من القرن الماضي قادمة مباشرة من ما يعرف اليوم بـ شمال‬

‫‪  1‬انظر مثالً‪ Nasr (1980( :‬و (‪ Duffield (1981‬و (‪.Abu-Manga (1986‬‬

‫‪   2‬في كل هذا المجلد تستخدم صيغة "ود هاشم" (كلمتان) لإلشارة إلى القرية‪ ،‬بينما تستخدم صيغة‬
‫"ودهاشم" (كلمة واحدة) لإلشارة إلى مؤسسها‪.‬‬

‫‪05‬‬ ‫)‪Old Fulani in the Sennar Area (Sudan‬‬

 ‫فهرس المحتويات‬
‫مقدمة ‪05 ............................................................................................................‬‬

‫مقابلة‪ :‬هاشم يحيى عبدالفضيل ‪1 ............................................................................‬‬

‫مقابلة‪ :‬كامل عبدالرحمن الشيخ محمد أبوكومة ‪11 ......................................................‬‬
‫مقابلة‪ :‬سليمان أحمد حسنين ‪25 .............................................................................‬‬
‫مقابلة مع مجموعة من الفالتة زروقاب بالسوكي ‪33 ...................................................‬‬
‫مقابلة‪ :‬عمر محمد قدس عبداهلل ‪45 .........................................................................‬‬
‫مقابلة‪ :‬محمد عيسى ثابت ‪65 ................................................................................‬‬
‫مقابلة‪ :‬محمد األمين حسن إبراهيم (معتمد السوكي) ‪71 ..............................................‬‬
‫مقابلة‪ :‬أحمد أبوبكر حسن جمعة ‪79 .......................................................................‬‬
‫مقابلة‪ :‬محمد أبوبكر حسن جمعة ‪83 .......................................................................‬‬

‫‪97 .............................................................................................. Bibliography‬‬

‫‪99 ......................................................................... Index/‬‬
‫‪106 ..................................................................... Other Volumes in the Series‬‬

‫‪v .................................................................................................. Introduction‬‬

‫‪iv ................................................................................ Series Editor’s Preface‬‬
‫‪iii ........................................................................................ Table of Contents‬‬
‫قدامى الفوالنيين في منطقة سنار‬
‫(السودان)‬

‫[األمين أبومنقة]‬

‫(زاال) ‪2017‬‬ ‫هال‬

‫معهد ماكس بالنك لألنثربولوجية االجتماعية‬

‫شعبة 'االندماج والنزاعات'‬
‫مدونات حقلية ومشروعات البحوث رقم ‪18‬‬ ‫َّ‬